# LIBRARY OF CONGRESS. { 

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-— 

! UNITED STATES OF AMERICA. 



THE 



JUDD FAMILY; 



If 



au* 



OR 



AN EVENING VISIT, 



AND WHAT CAME OF IT. 



BEING AN ELUCIDATION OF BAPTISM— CEREMONIAL AND 
SPIRITUAL—OR, 



SCRIPTURAL BAPTISM 



BY REV. JOHN SCOTFORD. 




A*m? ARBOR, MICHIGAN : 

BR. CHASE'S STEAM PRINTING HOUSE, 41 & 43 NORTH MAIN STREET. 

1869. 



■ \ 



Entered according to Act of Congress, in the Year 1869, by 

A. W. CHASE, M. D., 

In the Clerk's Office of the District Court of the United States for 
the Eastern District of Michigan. 

FIRST EDITION— SIX THOUSAND. 



P: 



REFACE. 



j HEIST an author presents the public with a new book, 

I custom seems to require an apology for the product of 
his pen. This apology should embrace a brief state 
ment of the theme, together with the reasons for its publica- 
tion. In compliance with this custom, we offer our readers 
the following explanation : 

First. — Our theme is Christian Baptism, in its various 
aspects and bearings. 

Second. — We present it in the popular, or narrative form, 
for the following reasons : 

1st. While there are many able works on this subject be- 
fore the Christian public, by authors known to fame, they are 
generally written in a controversial spirit, and in a doctrinal, 
or sermonizing style : a style well adapted to scholars and theo- 
logical students, but not to secure the attention or enlist the 
sympathies of that large class who, most of all, need a guide 
and teacher — the young and inexperienced, and those not 
favored with the mental discipline needed to enable them to 
follow an author through all the intricacies of lengthened ar- 
gument ; hence, however well, or ably written, they do not 
pass into circulation amoug the masses, and consequently fail 
to exert the influence they otherwise would. 

2d. In like manner, sermons, though fraught with facts 



1 PEEFACE. 

and illustrations, however deeply they may interest an audi- 
ence during the time of their delivery, are, to a greater or less 
degree, ephemeral in their influence, and, unless often repeat- 
ed, soon pass out of mind. 

3d. In a ministry of thirty } r ears, the Author has felt the 
need of a work of this character, to put into the hands of 
those who need instruction on this point, especially young 
converts w T ho are anxious to know their duty as to Bap- 
tism. And as no such work on the pedo-Baptist (one that 
holds to infant Baptism,) side of the question, has come to 
his notice, the Author has been led to prepare this work 
with the view of meeting this felt-want of Pastors and 
Churches. 

In its preparation, the Author has been encouraged by 
several of his ministerial brethren — Presbyterian and Meth- 
odist — to whose inspection the first ten chapters were sub- 
mitted, expressing their cordial approbation of its style and 
spirit, and urging its early publication. 

Most of the facts and incidents have transpired in the 
Author's ministry, and conversations like those narrated 
here, have also taken place before him ; but, for prudential 
reasons, real names are withheld, and others substituted. 

The title — The Judd Family ; or, An EveinUstg Visit, 
and What Came of It — is adopted, as the most appropri- 
ate, from the fact that the Judd family constitute the cen- 
tral figure in the narrative. 

It is the aim of the Author to present the arguments 
on the pedo-baptist (Episcopalian, Methodist, Presbyterian, 
Congregational, Lutheran, etc.,) side of the question, in the 
simplest and most attractive form ; hence the half conver- 
sational, half narrative, style has been adopted, to lead the 
mind of the reader on, and sustain the interest to the end; 



PREFACE. 5 

and also to show, in the strongest form, the errors of the 
idea that immersion is the only valid, or correct mode of 
baptism. 

The Author would acknowledge his indebtedness to the 
following authors from whom he has drawn some of his 
facts and illustrations, often in their own words, but, from 
the style adopted for our work, has thought best not to 
designate them by quotation marks, viz. : " Beecher on Bap- 
tism," " Hall on Baptism," " Apostolic Baptism," by Taylor, 
and " Household Consecration." 

After having conceived the general plan and arrange- 
ment of this Work, and written the first nine chapters, the 
Author fell in with, and examined, " Theodosia Earnest ; 
or, the Heroine of Faith," a work similar in its general 
plan and style, but advocating the Baptist (immersion) side 
of the question ; and the tenth and eleventh chapters are 
devoted to a partial review of that work. 

In the concluding chapters, the Author has introduced 
a class of facts bearing upon the general question, that 
could not be conveniently introduced in the former part of 
the Work, together with a brief re-statement of such argu- 
ments as w T ere deemed the most important, that by making 
them more familiar without tediousness, they should be fas- 
tened in the mind. 

Craving the indulgence of the critics for any defects, 
real or imaginary, and with earnest prayer that, with God's 
blessing, it may lead to greater unity among Christians, 
be the means of guiding inquiring minds to the Truth, and 
of exciting the reader to more ardent desires and efforts 
for the reedy the Spiritual Baptism, the Author sends it on 
its mission to the Christian world 



D UBLISHER'S 



No 



TICE. 



# 



HE Publisher of The Judd Family ; or, An Evening 
Vl/ Visit, and What Came op It, in presenting it to the 

public, has the following reasons only to give for taking 
upon himself such a responsibility. 

Haying heard the manuscript read by the Author, and 
believing it perfectly correct in its teachings, hence calcu- 
lated to do good ; and being well assured of its literary merits, 
he has most cheerfully undertaken its publication ; for, with 
him, to know that a thing ought to be done is to do it, or have 
it done; therefore, hoping and praying that great good will 
result from its general circulation, the publisher bids it 
Godspeed upon its errand. 

A. W. CHASE. 

Ann Arbor, Mich., 1869. 



LONTENTS. 



CHAPTER I. 



A Colporteur calls at Mr. Atkinson's for entertainment through 
the night.— Is made welcome.— Description of the place.— The 
revival and its blessed results.— The visiting party.— The re- 
ligious prepossessions of each.— Mr. Judd's difficulty stated, in 
regard to close communion.— Rev. Mr. Bennett's answer.— Mr. 
Judd silenced but not satisfied.— The Colporteur introduced.— 
Listens to Mr. Bennett's explanations.— Sees their bearing upon 
Christian charity.— Asks permission to propound a few ques- 
tions.— Mr. Bennett grants his request.— The questions.— Mr. 
Bennett's answers.— They make the Baptist the only valid 
Church of Christ.— The effect of the statement upon the com- 
pany.— Mr. Bennett's confusion.— His denial of the want of 
charity.— The difference between Christian fellowship and 
Church fellowship.— Only in name, not in fact— The Colporteur 
proves to be a pedo-Baptist minister.— Mr. Judd proposes a 
friendly discussion of the question of the Scriptural mode of 
Baptism,— The question stated. 

CHAPTER II. 



Mr. Bennett's argument for Immersion.— Reviewed by the Col- 
porteur and found defective.— Mr. Bennett's argument from 
the meaning of the word Baptizo.— The Colporteur reviews 
the argument and shows its want of force. — Immersion not 
the first nor only meaning of the word.— The classic, or hea- 
then Greek definition, not the definition of the Greek of the 
. «ynagogue.— The effect of the disoussion on the company.— The 
discussion at the tea-table.— The close for the evening. 



CONTENTS. 

CHAPTER III. 



Mr. Alvord at Mr. Judd's.— Exchange of views in regard to the 
Discussion of the previous evening.— Both brought up in Bap- 
tist families.— Mr. Alvord Baptized by immersion.— Subsequent 
research leads him to doubt if any were so Baptized in Apos- 
tolic times.— Reasons for this change of opinion.— The design 
of Baptism understood, helps to settle the question of the 
mode in favor of Pouring or Sprinkling.— The Colporteur calls 
at Mr. Judd's, who urges him to stay and give his views of 
the Scriptural mode.— He declines, but promises to spend the 
ensuing evening with him. 

CHAPTER IV. 



The power of Truth to purify and elevate the soul.— The difficulty 
of getting rid of sectarian prepossessions.-Mr. Bennett, learning 
that the Colporteur is to spend the evening at Mr. Judd's, is 
anxious to be present.— Mr. Judd invites the party of the 
previous evening to be present.— They come. — The discussion 
renewed.— Wisdom and guidance sought for, in prayer. — The 
mode not vital.— Immersion, though not sustained by Scrip- 
tural authority, may be valid.— The Colporteur has no Church 
organization whose denominational existence depends upon 
the maintenance of some fixed mode.— The mode, though not 
vital to valid Baptism, is not a matter of indifference.— One 
mode better adapted to meet the varying exigences of the 
rite, and more in harmony with its symbolic design.— Each 
one to settle the question of the mode for himself.— The es- 
■ sential Christian Baptism.— The Baptism of the Holy Ghost*— 
Proofs and illustrations.— Water Baptism good as a symbol.— 
Its uses as such.— Mr. Judd sees the Spiritual import of Bap- 
tism, and declares himself a convert.— Mr. Bennett's confes- 
sion.— Baptist Churches would suffer no loss in giving up 
Immersion.— An Exegesis of John i., 5, 8— Mr. Judd is abun- 
dantly satisfied that pouring is the true mode, and deter- 
mined to go forward in that mode.— IVJr. Alvord highly de- 
lighted with Mr. Judd's progress.— Some two weeks later, Mr. 
and Mrs. Judd go forward, with their household, and in this 
act of consecration are greatly blessed. 



CONTENTS. 

CHAPTER Y. 



Rev. Mr. Truman, pastor of the Congregational Church., absent 
at the time of the previous discussions.— His character and 
qualifications as a minister.— Returns the day after the meet- 
ing at Mr. Judd's.— The question of Infant Baptism comes up 
in Mr. Judd's mind.— Mr. Truman and Mr. Judd invited to 
his house to discuss it in his presence.— He hea,rd Mr. Bennett 
on the previous Sabbath say that the Abrahamic Covenant 
referred only to temporal blessings.— Reads the third chapter 
of Galatians, and thinks Mr. Bennett mistaken. 

CHAPTER VI. 



The two ministers meet at Mr. Judd's.— He opens the subject.— 
The importance of the question of Infant Baptism, in its 
bearings on their duty to their children.— It is right or wrong, 
Scriptural or unscripturai.— They wish to know the truth.— 
Hence, they wish the two ministers to discuss it, for and 
against.— Invites Mr. Bennett to state his objections.— He does 
so.— A negative faith.— Infant Baptism nowhere forbidden. -Mr. 
Bennett's objections considered.— Children declared believers 
by Christ, and so entitled to the privileges of believers.— In- 
fants members of the general Church.— Their Baptism a recog- 
nition and seal of that fact.— Baptism does the infant the 
same good that it does the adult.— The ordinance misunder- 
stood and abused.— That fact no argument against it.— Exege- 
sis of the terms, " Kingdom of God," and "Kingdom of 
Heaven," given by Mr. Bennett.— That exegesis proves Infant 
Baptism.— They adjourn for tea. 

CHAPTER VII. 



The diseussion continued.— The Gospel preached to Abraham and 
the true Church organized in his family.— Circumcision a sign 
and seal of Abraham's faith in the Gospel.— The Abrahamic 
Covenant a Gospel Covenant.— Includes temporal good.— Im- 
portant truths of Revelation turned into lies, through the ig- 
norance of men. 



10 CONTENTS. 

CHAPTER VIII. 



The evening's disoussion.— The stillness of the hour favorable to 
thoughts of duty in its bearings on the Higher Life.— Our two 
clerical friends.— Both conscientious. — Worthy of honor.— 
Agreed in many things.— Disagreed in but one.— Evenly match- 
ed, as to native talent.— Mr. Bennett fails to show that Infant 
Baptism contravenes any doctrine of Revealed religion, or is for- 
bidden in the Scriptures.— Mr. Truman proposes to show that 
it is in harmony with a fundamental principle of Revelation. 
—That the Church in all ages has acted in harmony with . it. 
—Mr. Bennett is fearful the discussion wiil take too much 
time.— Mr. Truman agrees to finish by nine o'clock.— A dis- 
tasteful subject awakens no interest.— He is held to an inves- 
tigation only from motives of party interest.— Mr. Bennett's 
party attachments formed before he had investigated the 
question of Baptism in its several bearings. — No express com- 
mand in the New Testament to Baptize infants.— Itself an ar- 
gument in favor of Infant Baptism.— The true Church one 
and the same in all ages.— The Christian Church a continu- 
ance of the Abrahamic— Taken from the Jews, and given to 
the Gentiles. — The Church the good olive tree.— The natural 
branches broken off.— The Gentiles grafted in. — Mr. Bennett 
makes no objection to the argument.— Further discussion of 
the Abrahamic Covenant.— That Covenant not Law, as Law, 
but Grace.— The Gospel and the Law flow along together.— All 
duties, Law duties.— A new thought to Mr. Bennett.— Children 
linked with their parents in duty and destiny. — Mr. Truman's 
argument conclusive. — Mr. Bennett acknowledges its force. — 
The argument applied.— Newly received Truth displaced by 
old Error.— Why ?— The argument still further presented.— True 
Circumcision of the heart.— Baptism is Christian Circumcision. 
—Spiritual Baptism and Spiritual Circumcision the same. — 
Circumcision and Baptism, though different when external, 
were each in their time symbols of the Spiritual, and seals of 
the same Covenant.— Infant Baptism answers the same end 
that infant Circumcision did, under the Old Dispensation.— 
Mr. Judd is filled with wonder at the deep significance of 
Baptism, and declares himself abundantly satisfied. — -The 
simile. 



CONTENTS. 11 

CHAPTER IX. 



The conflict in Mr. Bennett's mind.— The good men who have 
embraced the same views as himself.— Were they all wrong ? 
—Forgets the thousands of learned, pious men who have held 
the same opinions as Mr. Truman.— The mind does not easily 
loose its hold upon long cherished opinions.— The reason of the 
fact.— Mr. Bennett's mind had dug for itself deep channels of 
thought, not easy to get out of.— He deems Infant Baptism a 
relic of popery.— No account of the Baptism of infants in the 
New Testament, but the practice of household Baptism in- 
volves it.— No account of female communion in the New Tes- 
tament, is this silence proof against it ?— The silence of the 
New Testament proof in its favor.— How?— Mr, Truman's ar- 
gument.— Baptism had been practiced among the Jews from 
the days of Moses.— Christianity a system of proselytism to 
the God of the Jewish Church.— Circumcision and the Pascal 
Lamb laid aside.— Baptism and the bread and wine retained. 
—The practice of proselyting by Baptism would continue till 
forbidden.— Nowhere forbidden.— If a relic of popery, how?— 
The Catholic Church holds many important truths, ki a per- 
verted form.— What must be done with them?— Restore their 
purity.— Infant Baptism one of them.— Infant Baptism in 
practice before the rise of popery, and in universal practice 
at the close of the first century.— No one opposed it as wrong. 
— Turtullian advised its delay in some cases.— If an innova- 
tion it would have engendered controversy.— It did not- 
Infant Baptism has come down to us from the Apostles.— 
The testimony of the early Fathers of the Church proves that 
Infant Baptism was practiced from the days of the Apostles, 
and by their command.— Mr. Bennett's argument for delay, 
not a good one.— Mr. and Mrs. Judd are convinced of the 
duty to have their children Baptized.— They go forward. 

CHAPTER X. 



Ten years in the Christian life.— Its influence on them.— Nellie, 
their eldest, a maiden of seventeen.— Her character.— Ratifies 
her Baptismal vows.— William, her brother, at a boarding- 



12 CONTENTS. 

school, preparing for college.— The Episode.— Nellie's confu- 
sion.— The secreted book.— She shows it to her mother.— Its 
title, "Theodosia Ernest; or, the Heroine of Faith."— Nellie 
had fallen into a snare.— Is rescued.— Mrs. Judd examines the 
book.— It is to be read to her father and mother, at Nellie's 
suggestion.— The time arrives.— First evening's review of "The- 
odosia."— A large work.— Her father's inquiry. — Nellie's an- 
swer.— His opinion. — Nellie reads the introductory chapter.— 
His opinion sought, and given.— The argument applied to her 
own experience.— The colloquy about Susan Wilmot's Bap- 
tism.— The effect of tragedy on the imagination.— Mr. Judd 
confesses to neglect of duty.— Mrs. Judd's opinion.— The next 
chapter read, which, jumping at conclusions, takes for grant- 
ed what needs proving.— "Nellie's inquiry.— Her father's an- 
swer.— Refers her to the words of John the Baptist.— Baptism 
with water, and with the Holy Ghost alike as to mode. — She 
reads the second chapter of Acts.— Her judgment as to the 
mode of the Spiritual Baptism. — Referred to other scriptures. 
—She thinks Immersion out of the question.— Resumes the 
reading of "Theodosia."— The argument about the word "Bap- 
tize" and " Baptism."— Its reproach upon King James.— Nel- 
lie's opinion about it.— Mr. Judd's opinion.— Nellie's inquiry 
as to the meaning of the word Baptizo.— The ridiculousness 
of Mr. Percy's astonishment.— A blustering paragraph.— Mr. 
Judd refers to the visit at Mr. Atkinson's, ten years before, 
and the arguments then advanced.— The difference between 
classic, or heathen Greek, and the Greek of the synagogue- 
Finishes the reading of the second chapter.— Mr. Judd's com- 
ments.— Theodosia's mistake.— The mode of Christ's Baptism 
wholly a matter of inference.— If the mode were essential, it 
would not be left to mere inference. 

CHAPTEE XI. 



Nellie reads the next chapter.— Mr. Judd's comment upon the 
unfairness of the treatment of pedo-Baptist writers.— Pastor 
Johnson.— The reading resumed the following evening. — She 
reads the "Third Night's Study."— The tendency of "Theo- 



CONTENTS. 13 

dosia " to feed the fires of sectarianism and engender preju- 
dice.— Mr. Judd calls Nellie's attention to the opinions of the 
theologians in regard to the opinions of the Fathers.— The 
charge against King James not correct.— The cause of Truth 
is not promoted by erroneous statements.— Nellie gives ex- 
pression to a noble sentiment.— Mr. Judd's endorsement of 
it.— Nellie's gratitude for kind, intelligent parents, through 
whose influence the snare had been broken. 

CHAPTER XII. 



Nellie writes her brother William a letter, in which she con- 
gratulates him upon the privilege of studying the language in 
which Jesus spake words of celestial wisdom.— She recounts 
the circumstance of her reading "Theodosia."— Wishes him to 
write out a list of Greek words that have been transfeired 
into the English instead of being translated, with the ancient 
meaning, and any change in their meaning in a subsequent 
age.— Assigns her reasons for that request.— William answers 
her letter.— Tells her that by looking into Webster's Diction- 
ary, Unabridged, she will be astonished to see how large a 
class of such words have been transferred.— He sends her a 
brief list of such words, and notes the meaning, etc. 

CHAPTER XIII. 



A walk among the Dictionaries.— Five years since he wrote the 
list for Nellie.— He has found a personal interest in the Savior, 
and thinks himself called to the ministry, and devotes his 
spare moments to those studies that are connected with his 
chosen calling.— James Wilmot also a student at the same-= 
college.— Personal friends. — Often have spicy debates.— As 
reared by Baptist parents, his style of reasoning shows home 
influence.— A scene at one of those debates.— William among 
his Lexicons and Greek authors.— James calls on him.— The 
colloquy.— The meaning of the word Baptizo*— William thinks 
the root thought of the word runs through all its definitions. 
—Imperfect knowledge of modem lexicographers.— Imperfect 



14 CONTENTS. 

definitions.— James thinks the word means nothing but ae- 
Hon— William's answer.— James quotes the language of Paul 
and Peter.— William's inference.— The consequence of James' 
Interpretation.— James wishes William to give his opinion as 
to the symbolic design of the rite.— William thinks it sym- 
bolizes the Spiritual Baptism.— The language of the symbol.— 
Carson's opinions.— The translators and King James.— Wil- 
liam's laugh and the cause of it.— The reason why the word 
was not translated.— James' confession.— William's reasoning 
too much for James.— The Greek definition of Baptizo.— Illus- 
trations. — Pneuma. — Carson's rule at fault.— Other Greek 
words.— James is deeply impressed with William's argument. 
—Native Greek lexicographers the best judges of the real 
meaning of Greek words.— They are against immersion, as 
the meaning of Baptizo.— James gives up that William is 
right.— An inquiry into the root idea of Bapto—A. change in- 
wrought by the introduction of something foreign to the 
thing.— An infusion. 

CHAPTER XIY. 



The twilight breaking.— James' soliloquy in regard to William.— 
The practice of Judds and Alvord's communing together, looks 
pleasant to him.- -Wishes his parents would give up close 
communion.— Inquires why he is not a Christian.— Feels that 
he should be.— William graduates the first in his class.— 
Bears off the honors.— James feels proud of his friend.— Won- 
ders if he shall do as well.— Returns home with Mr. Judd.— 
Pleasure of the ride.— James visits the Judd mansion often, 
at William's request.— William soon to leave for the Theo- 
logical Seminary.— James' intercourse with William and Nel- 
lie serves to convince him of the need of religion.— They 
observe it, and labor to bring him to Christ.— William has a 
personal interview with him in regard to his salvation. — 
James promises to seek the Savior without delay.— His re- 
flections.— Is more deeply convicted.— Prays.— His doubts.— 
Conviction of sin deepens.— Goes to Nellie for counsel.— Tells 
her all his heart.— Is deeply affected.— She prays for him.— He 
is converted.— His peace and joy. 



CONTENTS. 15 

CHAPTER XV. 



James informs his parents of his conversion.— It was unexpected. 
—They do not manifest the joy he expected.— He feels the 
need of sympathy.— He finds it in Mr. and Mrs. Judd and 
Nellie.— Nellie is like a sister to him.— Her Christian virtues 
win his regards.— His sentiments of esteem ripen into love.— 
He makes the formal offer of his hand.— Nellie hesitates.— 
Difficulties in the way.— States them.— He removes them.— 
She is deeply moved.— Her fears.— She states them.— She en- 
courages him to hope, but defers the final answer.— James 
pledges to examine the subject of Baptism more fully.— His 
letter to William.— Kecounts his conversion. — Asks his opin- 
ion as to Baptism and Infant Baptism.— William's answer. 
— The difference between John's Baptism and Christian Bap- 
tism.— Why Christ was Baptized.— The probable mode.— Infant 
Baptism not forbidden.— Ail inferences iavor it.— History 
favors it. 

CHAPTER XYI. 



James uses his spare hours at college in examining into the 
question of Baptism.— Early prejudices give way.— False as- 
sumptions given up. — Seeks more light in regard to Infant 
Baptism.— The two friends home at vacation.— The interview 
in Mr. Truman's study.— James is convinced of the truth of 
Infant Baptism. — Concludes to unite with Mr. Truman's 
Church. — Offers himselt— The surprise.— Tells his parents of 
his decision.— His mother deeply affected.— Is Baptized by 
pouring.— His joy and peace.— Two years elapse.— James has 
entered the profession of Law, and has a good practice- 
William has finished his studies, and is called to the pas- 
torate of a Church in the same city.— A year later.— James 
and Nellie are united in marriage.— A double wedding.— Wil- 
liam marries Evangeline Alvord.— Mr. Bennett is there, and 
takes part.— A great change.— Mr. Bennett and his Church 
become open communion.— The three families unite in the 
Lord's Supper.— A beautiful scene.— The conclusion. 



16 CONTENTS. 

APPENDIX. 



Baptism sometimes performed by a partial submersion, from the 
second century, as a part of the rite.— Men of that early age 
entitled to credit as historians, but their theological specu- 
lations to be received with caution.— Theirs, an age of cere- 
monials.— They gave to the symbol the efficacy of the thing 
signified.— This led to various additions to the primitive rite 
of Baptism.— Examples.— The effect.— Mr. Taylor's fac-similes of 
early Scripture representing Baptismal scenes.-Immersion pre- 
paratory to Baptism.— Separate from it. —Only partial submer- 
sions.— Sometimes omitted.— Lessons of fact— Lessons of infer- 
ence.— Nearly all the Eastern Churches practice pouring.— The 
Abyssinian Church.— The Ethiopian eunuch the first mission- 
ary.— Connection of Abyssinia with Egypt.— Abyssinian practice 
of Baptism.— Mr. Salt's description of the Baptism of a Mo- 
hammedan boy.— The distinction between washing and Bap- 
tism.— Quotation from Monfauson.— From Robinson.— Histor- 
ical sketch of the branches of the early Church.— Branches of 
the Hebrew Church.— The Syrian Church.— Its branches.— The 
Egyptian Church and its practice.— The Abyssinian a branch 
of the Egyptian Church.— Practice of the Georgians and Ibe- 
rians.— Baptism among the Armenians.— Practice of the Nes- 
torians.— Dandini's description of the practice of the Maronites 
ctf Mount Lebanon. — Mr. Newell's statement in regard to the 
Syrian Christians in India.— History of the Churches in India. 
— Theophilus, in A. D. §13 and 356, visits the coast of Malabar.— 
Finds Churches organized.— They call themselves Christians 
of St. Thomas.— The Greek Church.— Quoted for immersion.— 
They practice Infant Baptism.— The argument.— The process by 
which immersion was substituted for Baptism.— Traceable to 
the same source as the use of amulets and charms.— General 
ignorance.— All these abuses sustained by literalizing the met- 
aphorical language of Scripture.— Examples.— Conclusion. 



THE JUDD FAMILY, 



CHAPTER I. 



T WAS toward the close of a pleasant day in 
the autumn of 1846, a stranger, apparently jaded 
and travel-worn, halted in front of Mr. Atkinson's 
dwelling. His horse and carriage bore marks of 
hard service. In the back part of his carriage there 
was a large trunk, covered with dust, while in front 
sat an open basket well filled with books. He was 
evidently a Colporteur, aud had called to seek their 
hospitalities for the night. He accordingly made 
known his mission and wishes, receiving their most 
cordial welcome. 

Mr. Atkinson's residence was in the pleasant 

town of A , on one of the tributaries of Grand 

River, Michigan. He was one of the early settlers 
of the town; and, as is the case with most pioneer 
settlers of a new country, had struggled on amid 
hardships and difficulties, deprived of many com- 
forts and privileges enjoyed in older places. But, 

The Judd Family. 2 



18 THE JUDD FAMILY. 

by patient and persevering effort, he had overcome 
many obstacles in the path to success, and at the 
time when our narrative begins, was in a thriving 
and prosperous condition. He had early given at- 
tention to the cultivation of fruit and ornamental 
trees, and this prudent forethought had met a rich 
reward. His dwelling was surrounded with shade- 
trees and ornamental shrubbery, while his orchard 
was loaded with all the varieties of fruit common 
in this climate. 

" There were apples, and peaches, and grapes on the vine, 
And apricots, cherries, and raspberries fine." 

The town had been early favored with religious 
influences. The almost everywhere-present Metho- 
dist preacher, full of love and zeal for the Master, 
and also the missionaries of the American Home 
Missionary Society, had found their way to this 
distant field, and had broken the bread of life to 
the "sheep scattered in the wilderness." A small, 
but active Congregational Church had been formed, 
and the Methodists, and Baptists, now had their 
respective Churches in different parts of the town, 
each laboring, in their own way, for the same great 
end — the glory of God, and the salvation of souls. 

During the previous summer, an interesting re- 
vival had taken place under the labors of the Rev. 
Mr. Truman, the pastor of the Congregational 
Church, and many who had hitherto been strangers 



SCRIPTURAL BAPTISM. 19 

to the consolations of religion, had yielded to the 
gentle drawings of the Spirit, and were now re- 
joicing in Christian hope. 

As is natural, in such cases, many of the con- 
verts had united with the Church to which the 
minister belonged, who had been the honored instru- 
ment in their conversion, and among the number 
were Mr. and Mrs. Atkinson. They occupied a 
prominent station in society, as persons of intelli- 
gence and worth, and now, that they w r ere made 
partakers of the precious Faith, their virtues shone 
with additional luster. The duties they had hitherto 
discharged, from a sense of obligation, they now 
found pleasant and profitable, under the inspiration 
of that Faith " that works by love." 

Since their union to Christ and his Church, they 
had found a peculiar^ pleasure in "ministering to 
the saints." Under their hospitable roof, therefore, 
this wayworn distributor of the Truth felt peculiarly 
at home. How could it be otherwise ; for the 
hearty good-will that speaks in looks and actions, 
louder than words, assured him that he was welcome. 

Having a few letters to write, which he designed 
to forward by the next mail, he requested to be 
shown to a room for that purpose. While engaged 
in writing, Mr. and Mrs. Atkinson received a visit- 
ing party, who had called to spend the evening in 
social and religious conversation. So after the 



20 THE JUDD FAMILY. 

affairs of the household were properly arranged, 
Mr. Atkinson gave the Colporteur an invitation to 
join the party at his earliest convenience, to which 
he consented. Accordingly, after finishing his writ- 
ing, he was introduced to the company as Mr. Nix- 
on, a Colporteur of the American Tract Society. 

The company consisted of Rev. Mr. Bennett, the 
pastor of the Baptist Church, Mr. and Mrs. Wilmot, 
of the same denomination, Mr. and Mrs. Alvord, 
who were members of the Methodist Episcopal 
Church, and Mr. and Mrs. Judd, who had not, at 
that time, united with any Church, although they 
had professed religion during the revival, previously 
referred to ; and at the time of this visit their minds 
were still unsettled, as to which branch of the 
Church they should finally select as a home. This 
unsettled state of mind was occasioned by their 
views as to the mode of Baptism, as practiced by 
the different denominations. They were of the opin- 
ion that immersion was the apostolic mode, but they 
were utterly opposed to what is commonly called 
" close communion," and this seemed to be the 
chief obstacle to their uniting with the Baptist 
Church. 

Mr. Atkinson, from early life, had been trained 
in the habits and doctrines of the Puritans. Mrs. At- 
kinson's parents were members of the Society of 
Friends, and, of course, she had been instructed in 



SCRIPTURAL BAPTISM. 21 

the principles of their belief, as to the ordinances. 
She did not see any good likely to result from 
them, but as she did not think a compliance with 
them absolutely sinful, she would make no opposi- 
tion to uniting with the Church of her husband's 
choice. 

Such was the company to which the Colporteur 
was introduced. His views will be learned in the 
course of the conversations narrated in the subse- 
quent pages. It will be proper, however, to remark 
that he was a fine classical and biblical scholar, and 
was, of course, familiar with the Greek and Latin 
languages. 

After a few passing remarks upon neighborhood 
affairs, the conversation turned upon the state of 
religion in general, and of the various missionary 
operations of the day, for the conversion of the 
world to Christ. Mr. Alvord said he rejoiced great- 
ly in the blessed change wrought in their own 
neighborhood by the late revival, and congratulated 
Mr. Atkinson and Mr. Judd in that choice which 
they and their ladies had made of the service of 
God. 

While the conversation was going on, Mr. Wil- 
mot looked frequently at Mr. Judd, and his coun- 
tenance evinced a desire to say something that 
might be applicable to his case. At length, as a 
favorable opportunity presented, he remarked that 



£2 THE JUDD FAMILY. 

he " thought it highly important for those who de- 
sire to get along successfully in the Christian life s 
to unite with the Church." The remark was a ju- 
dicious one, and embodied an important practical 
truth, that every young convert to Christ should 
ponder well. 

Mr. Judd replied that he supposed the remark 
was intended for himself and Mrs. Judd, and he 
acknowledged that he felt its force, for he had al- 
ready realized the need of such a connection. He 
could not, therefore, assent to the sentiment that a 
Christian could live as well out of the Church as in 
it. The only reason for delay in their case was, 
that hitherto they had been unable to settle their 
minds as to a choice between the Churches. "My 
preposessions," said he, " incline me to the Baptist 
Church, but there is one thing in its economy to 
which I can never give my assent. I view the sev- 
eral denominations as one great brotherhood. In 
whatever is vital and essential, there is but one 
sentiment among them. They are all hoping for 
the same heaven, through faith in the same Savior, 
and the divine renewing of the one Holy Ghost." 

He continued, "Though upon minor points there 
are differences of opinion among them, yet there is 
one common ground on which they all may and 
should unite, as it belongs equally to them all, where 
the common brotherhood can be duly and mutually 



SCRIPTURAL BAPTISM 23 

acknowledged — the sacramental table of our com- 
mon Lord. I see no good reason for excluding 
from the Lord's table any of the Lord's children. 
I am opposed to close communion." 

This plain avowal of Mr. Judd, upon a subject 
of so much importance, as might be expected, at 
once seemed to open the field of controversy. 

Mr. Bennett, whose attention had been called 
to the remark of Mr. Judd, felt himself called upon 
to explain and justify the views of his Church. He 

replied : 

"Brother Judd, you mistake our views entirely. 
We do not hold to close communion as you sup- 
pose, but to close Baptism. We believe Ba.ptism 
can be performed only by immersion ; and conse- 
quently, sprinkling and pouring are not accounted 
Baptism by us." 

Mr. Judd saw that thougrh Mr. Bennett's re- 
marks presented the subject in a different shape, 
they did not obviate the difficulty. Since, therefore, 
the subject had been introduced, he felt a desire to 
know the reasons urged for the practice. 

"You say," rejoined Mr. Judd, "you do not 
hold to close communion. Why then do you not 
admit to the Lord's table the members of other 
Churches, whom you acknowledge to be orthodox 
in all the essential doctrines of the Bible, and who 
give as good evidence of piety, as do the mem- 



24 THE JUDD FAMILY. 

bers of your own branch of the Church ? You say 
you hold to close Baptism and not to close com- 
munion, but what is the difference, since it amounts 
to the same thiug in the end. Will you do me the 
favor, Brother Bennett, to explain this matter if 
you can?" 

"We believe," said Mr. Bennett, " that Baptism 
is a prerequisite to communion, and as we think 
Baptism can be administered only by immersion, 
we look upon all other modes as null and void. 
These views constrain us to treat the members of 
other denominations as unbaptized, and reject them 
from the communion. Here, then, is the connection 
between Baptism and communion, and this is what 
we call close Baptism." 

By this time, the attention of the whole party 
was called to the discussion between Mr. Judd and 
Mr. Bennett. The explanatory remarks of Mr. Ben- 
nett, set forth his views in so clear a light, that, 
with his opinion of Baptism, Mr. Judd could make 
no objection. But, though silenced, he was not sat- 
isfied. He thought there must be a flaw somewhere. 
If not, his scruples should be at an end. 

The reader will perceive that the ground taken 
by Mr. Bennett, though but the expression of an 
opinion, and standing alone, of no great importance, 
yet, in its bearings upon Christian charity and unity, 
involves questions of great importance. 



SCRIPTURAL BAPTISM. 25 

While the conversation was going on, the Col- 
porteur had been a silent, but not an uninterested 
listener. It was a subject upon which he had be- 
stowed much attention ; and the remarks of Mr. 
Bennett had awakened a train of thought that 
stirred, to its depths, the fountain of Christian char- 
ity, for he was a man whose Christian love could 
not be confined by sectarian barriers. He felt that, 
though a stranger to the company, the views ex- 
pressed by Mr. Bennett were such, in their bear- 
ings upon Christian unity, that they forbade his 
keeping the silence, that, under other circumstances, 
he would have felt it his duty to maintain. He be- 
gan, therefore, by remarking, that, though a stran- 
ger to the company, if Mr. Bennett would not think 
him intruding, he would be glad to propose a ques- 
tion or two, especially as the views just expressed 
by him, involved points that, in their bearings upon 
other Churches, were of great importance. 

Mr. Bennett replied that, so far from feeling it 
an intrusion, he would cheerfully answer any in- 
quiries he should propose, as far as he was able, 
and would be glad to hear any suggestions he might 
think proper to make. 

" The question I wish to propose," said the Col- 
porteur, " is this : Is Baptism that rite by which 
we are made members of the visible Church ?" 

Mr. Bennett replied that he so regarded it. 



26 THE JUDD FAMILY. 

"Then you hold that no one can be a member 
of the visible Church without Baptism ?" 

"Most certainly," said Mr. Bennett. 

" You believe the Lord's Supper, as an institu- 
tion of the Christian Church, is designed only for 
its members?" 

Mr. Bennett replied, " Such are the views we en- 
tertain as a Church." 

" Then, if I conceive rightly," said the Colpor- 
teur, "you do not commune with other professedly 
Christian Churches, because, in your view, they 
have not a valid ministry, nor a legal membership, 
neither the one, or the other, having been Baptized ; 
or, in other words, because they are not real or 
legal Churches of Christ." 

This conclusion, drawn from Mr. Bennett's own 
acknowledgement, was so plain that he could not 
deny it. Looking somewhat confused, he confessed 
that such was the case. He saw, too, the unchari- 
table position it placed him, and his Church in, but 
then it was his wish to excuse himself and Church, 
in this particular, so he added : 

"We do not wish to assume that we are the 
only Christians in the world. We recognize the 
many excellent things in other professedly Christian 
Churches, but we assert that however many excel- 
lent qualities may be found in individuals, or asso- 
ciate bodies, unless they have been regularly ini- 



SCRIPTURAL BAPTISM. 2 



tiated by Baptism, they are not legal Churches of 
Christ. You will confess," he added, "that unless 
a man is a legal member of the Church, he cannot 
become a minister, with t'ie rightful authority to 
administer its ordinances. Authority may be as- 
sumed, but the validity of his ministrations may well 
be questioned." 

" You argue justly from your premises," rejoined 
the Colporteur. " Admitting the premises that you 
have assumed to be correct, every organization of 
Christians, not practicing immersion, is inevitably 
unchurched. But, sir, where consequeuces of such 
magnitude are the results of a doctrine, the doctrine 
itself should be supported by the most positive and 
unequivocal testimony." 

" We think, sir," said Mr. Bennett, " that the tes- 
timony, by which our views on this subject are sup- 
ported, is of the most positive and indisputable char- 
acter, and such as should convince every person." 

" And yet, you are aware, that three-fourths of the 
Christian world are not convinced by this very tes- 
timony, which you think so clear and positive." 

" I'm inclined to think the main reason is, they 
do not wish to be convinced," said Mr. Bennett. 

" And they, in turn, might say the same of you, 
and with equal justice," rejoined the Colporteur. 
" And*so, by mutual accusations of being warped by 
prepossession and sectarian interest, either party 



28 THE JUDD FAMILY. 

would become more and more estranged from each 
other in feeling ; but how far the cause of real Chris- 
tianity would be promoted thereby, it is easy to see. 
No ! No ! Brother Bennett, such accusations will 
never bring the Christian world together. Nothing, 
in my view, could be more desirable than a uniform- 
ity of faith among all Christians upon the points 
really essential to unity and fellowship; but if it is 
ever attained, it must be by that charity which think- 
eth no evil." 

As the Colporteur closed the last sentence, Mr. 
Atkinson addressed him in language something like 
the following ; 

"Mr. Nixon, from your manner of address, and 
your familiarity with the subject, I take you to be a 
minister of the Gospel. Am I right in my con- 
jecture ?" 

"You are," he answered, " and I confess myself 
to be one of those who worship God after the man- 
ner Brother Bennett calls heresy. And since God 
receives me, and communicates his love to me, the 
sentence of excommunication does not disturb my 
peace, although I deeply regret the spirit of exclusive- 
ness which sets the Household of Faith at variance 
with itself. It is not right. It cannot be. There 
should be mutual love, and fellowship, among all 
the disciples of Christ." 

At these words of the Colporteur, Mr. Bennett 



SCKIPTUEAL BAPTISM. 29 

was somewhat touched. He thought they reflected 
on him as wanting charity for other Christians. Hap- 
pily for him, his Christian feelings were not in har- 
mony with his creed ; and I am happy in believing, 
that such is the case with a large majority of his 
faith and order, as will appear from their efforts to 
reconcile their feelings to their practice. Starting up, 
he said: 

"Mr. Nixon, you do us injustice if you suppose 
us wanting in charity toward other Christians. We 
make a difference between Christian fellowship and 
Church fellowship. The first we extend to all Chris- 
tians, the latter we restrict to our own members." 

" I am happy in this plain avowal of your feel- 
ings," said the Colporteur. " Perhaps I am dull of 
comprehension ; but really, I cannot discover any 
essential difference between Church fellowship and 
Christian fellowship. There is a verbal difference, I 
admit, but they amount to the same thing. What is 
Church fellowship but Christian fellowship ? It really 
appears to me that where we have the latter, there 
can be no bar to the former. Come Bro. Bennett, 
be honest ! Don't you sometimes fear that in this 
matter, you make a distinction without a difference?" 

" Do you question my honesty ? " said Mr. Ben- 
nett, somewhat excited. 

" Pardon me, my dear sir, I meant no such thing. 
It was only the slip of the tongue. You know," 



30 THE JtJDD FAMILY. 

he continued, " that this is a practical age. Every- 
thing is brought to the test of experiment. We 
judge of the merits of a thing by its utility. Many 
things that look well in theory, are not so in prac- 
tice." 

" Very true," said Mr. Bennett. 

" Well," said the Colporteur, " for what purpose 
was the visible Church organized ?" 

" I suppose there are several ends of good to be 
attained by the organization of the Church," said 
Mr. Bennett, " all based upon the general idea that 
c in union there is strength.' The first is for the 
benefit of the individual members composing it. In 
some sense the strength of all is the strength of 
each. It imposes restraints. It confers privileges — 
giving access to the ordinances and institutions of 
Christianity — all good, for practical purposes, to 
maintain the spirit of vital religion in the heart, and 
its outward fruits in the life." 

" Excellent ! Excellent ! !" said the Colporteur. 
" What more ?" 

" A second design, if I apprehend it rightly, is, 
that the Church, by its concentrated light and in- 
fluence, is to be the instrument in propagating the 
Christian Faith, and the channel through which the 
Salvation of the Gospel is to flow to the nations of 
the earth." 

" Beautiful ! Beautiful ! !" ejaculated Mr. Nixon, 



SCRIPTURAL BAPTISM^ 31 

" And is not the Church to be, in the lives of its 
members, a standing representation of all the moral 
and spiritual beauty of the Lord ?" 

" Very true," responded Mr. Bennett. 

" Well," said the Colporteur, " I rejoice to find 
such harmony of sentiment between us. But," con- 
tinued he, " let us make an application of these facts 
to the case in hand. Do not other Churches answer 
the same ends of Church organization, as effectu- 
ally as do Baptist Churches ? Are they not to their 
members, as to spiritual helps, all that Baptist 
Churches are to those who belong to them ? Do 
not the members of Methodist, Presbyterian, and 
Congregational Churches, and others, exhibit as 
much of the spirit of piety, and of a practical, ac- 
tive, working Christianity, as do the members of 
Baptist Churches, or, are they a whit behind the 
Baptists in air that constitutes the noblest type of 
Christian character ? Do the members of Baptist 
Churches manifest any deeper concern for the un- 
converted at home, or, are they any more self- 
denying, or liberal, in maintaining missions among 
the heathen ? And, finally, are their labors more sig- 
nally blessed in the conversion of souls to Christ ?" 

Mr. Bennett made no reply. How could he ? un- 
less it were to concede the whole argument to Mr. 
Nixon, for he knew that statistics were against him. 

The company, too, saw the force of these facts, 



32 THE JUDD FAMILY, 

in their bearing upon the question at issue. They 
knew that Baptist Churches could claim no preem- 
inence in these respects, and hence the claim that 
they, alone, were true Churches of Christ, gave them 
an hostile, as well as a Pharisaic appearance, in the 
eyes of the Christian world. 

Probably the conversation would not have taken 
the turn it did, had the company known in the out- 
set that Mr. Nixon was a minister of the Gospel. 
Matters had now proceeded too far, however, to be 
abruptly broken off. Mr. Bennett, in attempting to 
justify his Church in its practice of restricted com- 
munion, had taken the ground that Baptist Churches 
were, alone, the true or valid Churches of Christ ; 
and it was due to the company that he should sup- 
port that claim by good and indisputable testimony, 
if he had any. 

Mr. Judd, as he was most interested, proposed 
that, as the subject had been introduced, and espe- 
cially, as they were now favored with the company 
of two persons, who, from their position as minis- 
ters, better understood the subject, the arguments, 
pro and eon, should be presented. " It is," he said, 
" my earnest wish to know the truth, and my de- 
vout prayer for docility of spirit, to embrace it." 

To this proposition of Mr. Judd, the most of the 
company gave their warm assent. 

Mr. Bennett replied that when the subject was 



SCRIPTURAL BAPTISM. 33 

introduced, he did not contemplate an issue like this. 
He felt a reluctance to doctrinal discussions, espe- 
cially on such an occasion as this, for such discus- 
sions were apt to excite unkind, if not angry feelings. 

The Colporteur sanctioned these remarks of Mr. 
Bennett, but added, " While it is true that doctrin- 
al discussions do, sometimes, excite unkind feelings, 
it only sliows a stronger attachment to sectarian 
dogmas, than love of the truth, and desire to know 
it. So far as my own feelings are concerned," he 
added, " it would be more agreeable to me to con- 
verse on other topics. But as the subject is one 
upon which my own mind was once troubled, and 
one upon which I have bestowed some attention, 
if it will be of service to any of the company, I 
have no objection to a friendly discussion of it." 

Although Mr. Bennett felt no disposition to ap- 
proach the subject under such circumstances, it was 
now too late to make an honorable retreat. He, 
therefore, resolved to approach it manfully, and do 
the best he could. 

" The question, as I understand it," said Mr. 
Bennett, " is this, What was the practice of Christ 
and his Apostles as to the mode and subjects of 
Baptism ?" 

" I do not so understand it," said the Colpor- 
teur." " Your proposition covers the ground only 
in part. The question, as I view it, is this, Did 

TUe Judd Family. ** 



34 THE JUDD FAMILY. 

Christ and bis Apostles not only practice immersion, 
but did they teach that it was the only valid and 
allowable mode ; and did they administer it to none 
except upon profession of faith ?" 

" But what is the difference between the two pro- 
positions," said Mr. Wilmot. 

" The difference is this," said the Colporteur, 
" that, could you prove the Apostolic practice to have 
been immersion, you would only prove a fact, and 
not a doctrine. They might have chosen that, from 
a variety of modes, as under the circumstances pref- 
erable, but not as vital and essential. This fact 
proved, would not, therefore, disprove other modes. 
This covers the ground of Brother Bennett's proposi- 
tion. But, if they not only practiced immersion ex- 
clusively, but also taught that no other mode was 
right, then the ground of the second proposition is 
covered. 

" Now," continued the Colporteur, " the question 
really at issue is this : Is the mode an essential part 
of the rite, or, is it only a circumstance attending 
it?" 

" I do not know as I apprehend your meaning," 
said Mr. Judd. 

" Perhaps I could better explain my meaning by 
raising the inquiry : Is any particular posture of the 
body essential to prayer ? Is standing, kneeling, or 
prostration, any part of prayer ?" 



SCRIPTURAL BAPTISM. 35 

" O ! I understand you," said Mr. Judd. " Prayer 
does not depend upon any posture of the body, but 
upon things entirely independent of it." 

" But, should I prove that in certain instances 
the Apostles knelt when they prayed, would it prove 
that they always knelt when they prayed ? It would, 
indeed, prove that kneeling was an Apostolic prac- 
tice, but would it prove that kneeling was essential 
to prayer ?" 

" Most certainly not," said Mr. Judd. 

" Well, but suppose Brother Bennett can prove 
that immersion was an Apostolic practice, — which, 
by the way, I hardly think he can, — would that 
prove that they always and in every case practiced 
immersion ?" 

" I think not," said Mr. Judd. 

" The difference between Mr. Bennett's position 
and mine is this : I hold the mode to be simply 
and purely incidental. He claims it as an esse?itial 
part of the rite. To sustain his position, he must 
prove that the mode is essential, and not incidental, 
and also that immersion is the essential mode. Now 
if he fails in the first, he fails in the second." 

" I see it, I see it," said Mr. Judd. 

u If, now, Brother Bennett sustains his position," 
continued the Colporteur, " all who do not practice 
immersion exclusively, are not Baptized, and cannot 
be members of the Church. I claim to have been 



36 THE JUDD FAMILY. 

Baptized, but not by immersion. Although I en- 
tered upon that act solemnly and conscientiously, 
and felt at the time that I was entering into cov- 
enant with God, and enjoyed a sweet sense of his 
approbation in so doing ; yet, if Mr. Bennett's posi- 
tion is correct, it was all a sham, and good for 
nothing, and I am not a member of the visible 
Church. My ordination to the Gospel ministry, 
though in good faith by my brother ministers, and 
ratified by the Church to which I belong, was all 
a solemn farce ; my ministrations are all invalid, 
and my title to a place in the Church and ministry 
an unwarrantable assumption ! This may seem a 
light matter to him, but it affects me seriously. Nor 
does the matter stop here. His position, if true, 
unchurches three-fourths of the professedly Christian 
Churches of the world, and leaves them in a most 
awkward condition before God and men. Is that 
position true ? If it is, we certainly ought to know 
it. Such a claim should be supported by the most 
clear and positive testimony — no mere inferences — 
no jumping at conclusions, can be allowed here. 
Nothing but clear and positive testimony." 

These remarks of the Colporteur presented the 
subject in an entirely new light to the company. 
Even Mr. Bennett, himself, seemed startled with this 
picture of the practical results of his position ; and, 
hence, his task of attempting to prove it was not 



SCRIPTURAL BAPTISM. S7 

an over-pleasant one. But, as the distinctive policy 
of his Church was based upon it, he must either 
attempt to prove it, or disown and abandon it. He 
was not prepared to do this, and of course was 
driven to attempt its proof. How well he suc- 
ceeded, will be seen in the next chapter. 



38 THE JUDD FAMILY. 



CHAPTER IL 



fHE human mind is so constituted, that facts, 
and theories, or supposed facts and theories, 
embraced as truths, in earlier life, and left for a 
length of time undisturbed, like the materials out 
of which our granite mountains were made — soft 
and pliable at the first, gradually harden into perma- 
nent convictions. Such was the case with Mr. Bennett. 
His convictions, whether well or ill-founded, from 
long standing, were deep, and in their nature, 
abiding. For years he had cherished the opinion 
that immersion was the only valid mode of Bap- 
tism. His reading, as well as his religious associa- 
tions, had been of a character to cherish and con- 
firm that opinion. 

Taking his Bible, he turned to the third chap- 
ter of Matthew, and read from the 13th to the 17 th 
verses inclusive, "Then cometh Jesus from Galilee 
to Jordan, unto John, to be baptized of him. And 
Jesus, when he was baptized, went up straightway 
out of the water." 



SCRIPTUKAL BAPTISM. 39 

"Here," said he, "we have the example of 
Jesus, which we are all bound to follow. And 
when we compare the first clause of the 16th verse, 
with the 6th, 'And were baptized of him in Jor- 
dan, confessing their sins,' it is plain that our 
Saviour was Baptized by immersion. The persons 
mentioned in the 5th verse, are, in the 6th, said to 
be Baptized of him in Jordan. And Jesus, when 
he was Baptized, ' went up straightway out of the 
water'." 

" You will observe," said he, " John did not 
Baptize by Jordan, nor with Jordan, but in Jordan. 
Now, I conclude, that, as Jesus was Baptized in 
Jordan; and, as John Baptized, not only in Jordan, 
but in 'JEnon near to Salem, because there was 
much water there,' his only reason for selecting 
such a place, was, that he might immerse those who 
came to him for Baptism." 

He continued : " Not only does the Savior give 
the authority of his example to immersion, but the 
Apostolic practice shows that they so understood 
the will of their Master. In Acts virr, from the 
36th to the 39th verse, we have an account of the Bap- 
tism of the Ethiopian eunuch by Philip. Here we are 
told, that ' they went down into the water, both Philip 
and the eunuch, and he baptized him.' The sense 
of this, and the other texts, just quoted as proof, 
is fixed by the Apostle Paul, in Romans vi, — 4, 5. 



40 THE JUDD FAMILY.' 

4 Therefore we are buried with him by baptism into 
death.' And also by the same Apostle in Colos- 
sians n, — 12. 'Buried with him in baptism.' The 
one referring to the act of Baptism, and the other 
to the state of the Baptized. It is plain that 
sprinkling cannot answer this figure, and nothing 
short of immersion is intended by it." 

In this hasty review of the leading texts ot 
Scripture, usually quoted in support of immersion, 
Mr. Bennett seemed to gather confidence in the 
strength of his position, and he looked around on 
the company to see the effect of his argument upon 
their minds. He had evidently made some im- 
pression, especially upon Mr. and Mrs. Judd. All 
eyes were now turned to the Colporteur. After a 
moment, he answered : 

" Brother Bennett, admitting your interpretation 
of those texts of Scripture to be correct, do you 
think it proves your position ?" 

"Most certainly," said he. 

"Then I am compelled to take issue with you. 
Your position is, that immersion is the only valid 
mode, and consequently that that mode is essential 
to the rite. Granting all you claim, — that immer- 
sion was the mode practiced in these several cases, 
— does that invalidate other modes? You have only 
proved a fact, in that case 3 and not a doctrine. 
You need to go a step further, and prove that that 



SCRIPTURAL BAPTISM. 41 

practice was in obedience to an express Divine com- 
mand, and not a mere matter of choice, on the ground 
of convenience, on the part of the Apostles. Will 
you please to do this, Brother Bennett ? Where, in 
all this blessed Bible, do you, or can you, find a 
'Thus saith the Lord,' nothing but immersion is 
Baptism ?" 

This was putting the subject into a shape that 
Mr. Bennett was not prepared to meet ; consequently 
he remained silent, and so the Colporteur continued : 

"And then, too, your conclusions are only infer- 
ences. Those texts do not say that any one was im- 
mersed. Every fact stated in those passages might 
be true, and yet no immersion in the case. You only 
guess, or infer, that the mode was immersion. Let 
me assure you that these very passages are suscep- 
tible of other inferences, equally good, as I will pres- 
ently show you. You lay much stress upon the prep- 
osition in. You say, ' John Baptized in Jordan, not 
by Jordan, nor with Jordan.' Does not John say, 
Matth. in, — 11, 'I indeed baptize you with water"? 
With what water? With the water of Jordan, of 
course. You must be aware that the Greek prep- 
ositions £v, etc, and a-co, like the English prepositions 
in, by, and at, have a great latitude of meaning. 
They are generally used as notes of place, and sel- 
dom as notes of manner. In, by, and at, are notes 
of place, while ivith is a note of manner, mode, or 



42 THE JTJDD FAMILY. 

instrumentality. Thus, Where did John Baptize ? 
Answer, In Jordan, in iEnon, in Bethabara How, 
or in what manner, did he Baptize ? Answer, fi With 
water.' How does Christ Baptize? i With the Holy 
Ghost.' So we say of a neighbor or friend, we saw 
them in or at Ann Arbor, or dow r n by the river. 
So much on that point. 

" Again: You are quite sure that Christ's Bap- 
tism was an example for us to follow. I am quite 
as sure that his Baptism was no more an example 
for us, in the sense you use it, than was his cru- 
cifixion. His Baptism was in obedience to the de- 
mands of the Levitical law, which required those 
entering the Priesthood at the age of thirty years, 
to be Baptized. 'And Aaron and his sons thou 
shalt bring unto the door of the tahernacle of the 
congregation, and shalt wash (i. e., Baptize) them 
with water.' Exod. xxix, 4. With this there was 
also the anointing with the holy oil. 

" When Jesus said, ' For thus it becometh us to 
fulfill all righteousness,' he plainly refers to this spe- 
cific law, for the consecration of a priest ; and you 
know, my friends, that Christ was a priest after 
the order of Melchisedec — that is, a priest out of 
the line of Aaron ; and as performing a priestly 
work, he was here inducted into the priestly office." 

" But is not Christ an example for us to fol- 
low," said Mr. Wilmot. 



SCKIPTURAL BAPTISM. 43 

" Most truly so," said the Colporteur. " He is 
the model of a complete and perfect manhood : an 
exemplar in all the graces that elevate and adorn, 
purify and beautify, human character. In the sense 
of rendering full obedience to law, — all law, — he was 
our exemplar, but no farther. His Baptism and cru- 
cifixion both illustrate and uphold law." 

Here the Colporteur paused. A deep silence 
pervaded all minds for a minute, and all counte- 
nances bore the impress of deep thought. They evi- 
dently felt the force of the facts presented by the 
Colporteur, and the mental process of comparing 
facts, and of drawing conclusions, was going on. 

Mr. Bennett felt very uneasy just then. Some- 
thing must be done ; so, he broke the silence. 

"Mr. Nixon," said he, "you have, as yet, touched 
only one point in my argument. Although nothing 
can be drawn from the prepositions^ yet there are 
other facts in this connection that • seem to me to 
have weight. It is said that ' John was baptizing 
in iEnon near to Salem, because there was much 
water there.' Had his Baptism been a sprinkling, 
it might have been performed elsewhere, as well as 
where there was much water. I think this fact of 
some weight in determining this question." 

" Here, again, you have only an inference," said 
the Colporteur. " Are you not aware that the Greek 
word nolla, which is here rendered much^ is more 



44 THE JUDD FAMILY. 

frequently rendered many / and that this is the na- 
tural signification of the word ?" 

" I suppose that iEnon remains the same to-day 
that it was in our Lord's time," said Mr. Alvord, 
who had been watching the progress of the argu- 
ment with deep interest. " Do not travellers, who 
have of late years visited the spot, say something 
on this point ?" 

" They do," said the Colporteur. " They tell us 
that c iEnon is a place abounding in springs of wa- 
ter,' and is therefore literally a place of many waters. 
And they tell us, also, that there are no springs 
large enough for purposes of immersion." 

" Then John could not have Baptized by immer- 
sion at that place," responded Mr. Alvord, with a 
quizzical look at Mr. Bennett. 

" To my mind, there are other and more obvious 
reasons for John's seeking such places," said the 
Colporteur. 

" Why, I never supposed there could be any 
other reason, but to immerse or Baptize those who 
came to him !" said Mr. Judd, with great sim- 
plicity. 

The Colporteur smiled, and then proceeded. 

" You know that, in our own country, our Meth- 
odist brethren, when they propose to hold a Camp- 
meeting, for only a few days, are always careful to 
select a place where there is much water; although, 



• SCRIPTURAL BAPTISM. 45 

as everybody knows, it is not for purposes of im- 
mersion." 

Mr. Alvord's eyes snapped while he rejoined, 
" That's so." 

Mr. Nixon continued : 

" Now, when we consider that great multitudes 
attended John's preaching, and that his ministry 
was confined to the wilderness of Judea, which was 
a desert, only as the Jordan ran through it, it must 
be evident to you all, I think, that in a hot climate 
like that, even if John had not Baptized at all, 
much water would be needed by those great mul- 
titudes, for themselves and their beasts ; and, on that 
account, John would have confined his ministry to 
the banks of the Jordan.'' 

Mr. Judd gave two emphatic nods of his head, 
as indicative of the force this argument of Mr. Nix- 
on's had upon his mind. 

" This argument is further strengthened by con- 
sidering the fact, that our c Lord made and baptized 
more disciples than John :' and yet, no mention is 
made of their going to, or returning from y any place 
of water. The reason for this will be found in the 
fact, that our Lord's ministrv was confined to the 
cities and villages, where all had a supply of water 
for themselves, close by. If Jesus had practiced im- 
mersion, as Mr. Bennett supposes, that fact would 
be likely to have come out in the narrative. This 



40 THE JUDD FAMILY. 

opinion is strengthened and corroborated by the 
events of the day of Pentecost, when, under Peter's 
preaching, three thousand were converted, and add- 
ed to the Church, as no mention is made of their 
leaving the place for purposes of Baptism, which 
would have been the case if that multitude had been 
immersed. The change of garments, — the parade, 
— with the moving of the crowd, and the excitement 
incident to such an occasion, a^s we see on similar 
occasions in our day, where only a few are to 
be immersed, — all. of which could not have occurred 
without its coming out in the narrative of so great 
an event, if such had really been the case." 

These were facts that Mr. Judd, and indeed most 
of the company, had never before considered ; and 
it w r as evident that two quite different inferences 
could be drawn from the same circumstances and 
facts ; and to most of the company, the inferences 
of the Colporteur appeared much the most reason- 
able. 

" Now," continued he, " as Mr. Bennett's claim 
for immersion unchurches three-fourths of the Chris- 
tian world, I ask, if so much of the evidence as I 
have reviewed Avill warrant such grave conclusions, 
does it even prove that any, in Apostolic times, were 
immersed ?" 

The reader will see that unless stronger evidence 
than this could be brought, Mr. Bennett would fail 



SCRIPTURAL BAPTISM. 47 

to prove any single instance of immersion from the 
New Testament. 

There were two passages of Scripture which Mr. 
Bennett thought full and clear for immersion, to 
which Mr. Nixon had not made reply. So he called 
his attention to them : 

" That the Apostolic mode, after all, was immer- 
sion, I think evident from St. Paul's statement, 
6 Buried with him by baptism,' and ' Buried with 
him in baptism,' which necessarily, I think, implies 
immersion. And as the same Apostle tells us, Eph. 
iv, 5, c One Lord, one faith, one baptism.' So now, 
if there is but one Baptism, as the Apostle declares, 
— and I presume you will take him for testimony, — 
and further, if that one Baptism is by immersion, 
or, rather, is immersion, then, of course, sprinkling 
and pouring are not Baptism." 

" Is it not possible," said Mr. Nixon, " that you 
have misapprehended the meaning of the Apostle 
in these passages ?" 

" As I do not claim infallibility," said Mr. Ben- 
nett, " I admit that it is possible, but, I think, not 
probable." 

" You are sure, then, Brother Bennett, that those 
texts are conclusive for immersion ? By what rule 
of interpretation do you arrive at that conclusion ? M 

" By the rule of common sense," said Mr. Bennnett. 

" Very well," said Mr. Nixon 3 " as I am not 



48 THE JUDD FAMILY. 

gifted with any ^^?^common sense, I will apply your 
rule in my review of them. And, first : Common 
sense would suggest that, in the interpretation of 
any text, we should look at its connection with the 
leading topic of discourse. In this case, what was 
the leading topic of discourse ? Baptism ? or moral 
purity ? — death to sin." 

Mr. Atkinson, who sat near the center-table, took 
up the large family Bible, and turned to the pas- 
sage in Rom. vi, and, at the request of Mr. Nixon, 
read the first five verses : " What shall we say, 
then ? Shall we continue in sin, that grace may 
abound ? God forbid ! How shall we that are dead 
to sin, live any longer therein ? Know ye not that 
so many of us as were baptized into Jesus Christ, 
were baptized into his death ? Therefore we are 
buried with him by baptism into death ; that like as 
Christ was raised up from the dead, by the glory of 
the Father, even so we also should walk in newness 
of life." 

" Evidently, the main fact the Apostle is here 
laboring to establish, is freedom from sin," said 
Mr. Bennett. 

"Now," said the Colporteur, a the answer to 
two simple questions, will determine the Apostle's 
meaning. 1st. Into what were they buried? And 
2d. By what agent or instrument was the burial 
accomplished ? " 



SCRIPTURAL BAPTISM. 49 

" Why, Paul says it is into death" said Mr. Judd. 

" Just so, and therefore it was not into water," 
said Mr. Alvord. 

" And Baptism is the agent, or instrument, by 
which the burial is accomplished," said the Colpor- 
teur. u To say that the Baptism and the burial are 
the same, would be to confound the agent with his 
work. The burial was the simple result of the Bap- 
tism. What the Apostle means by being buried 
into death, is, to become dead to sin. The truth 

is, the whole passage is figurative, instead oi literal. 
The Baptism spoken of in the text, is that which 
is shadowed forth by water Baptism — the Baptism 
of the Holy Ghost. And Christ, himself, is the 
Baptizer, according to the declaration of John : ' He 
shall baptize you with the Holy Ghost, and with 
fire.' " 

"I don't know about that," said Mr. Bennett. 
" I've always thought Baptism was a figure of the 
burial, and resurrection of Christ." 

"That, in my view, is a mere inference; unsup- 
ported by even a shadow of testimony," said Mr. 
Nixon. "But for the sake of the argument, sup- 
pose the Apostle is here speaking of water Baptism. 
Then water Baptism is a saving ordinance, and, if 
a saving ordinance, then God has two ways of sav- 
ing men — one with Baptism, and the other without 
it. Otherwise, four-fifths of the Christian, and all 

The Judd Family. * 



50 THE JUDD FAMILY. 

of the heathen world are lost without hope. And 
then again, if a mere external rite has such efficacy^ 
the Romish dogma of tran substantiation may be 
true after alL Now what is not true, of water Bap- 
tism, is emphatically true of the Spiritual Baptism. 
This is, indeed, the real, the all-availing Baptism, 
and those who receive it, are Baptized into Christ, 
and become dead to sin, through the inflowing life 
received by and through Faith." He continued: 

" In this passage the Apostle introduces three 
figures to illustrate his subject. First, a burial; 
Second, a planting ; Third, a crucifixion. All beau- 
tifully expressive of death to sin, and the resurrec- 
tion of the soul to the new, the spiritual life. And 
we are no more literally buried with him than we 
are literally erucifted with him. 

"It is, therefore, evident that in this passage 
there is no allusion whatever to water Baptism. But 
admitting there is, it is only to Baptism as an agent 
in producing an effect, and not the most distant 
allusion to the mode or manner of its working." 

Mr. Nixon continued : " The same remarks will 
apply to the passage in Col. n, 12: 'Buried with 
him in baptism, wherein ye are also risen with him, 
through the faith of the operation of God.' In the 
llth verse, the Apostle speaks of the circumcision 
'made without hands,' which he calls, 6 the circum- 
cision of Christ,' by which he evidently means 



SCRIPTURAL BAPTISM. 51 

Spiritual circumcision ; or the circumcision of the 
heart, by the influence and power of the Holy 
Spirit." 

"Now, this Spiritual circumcision is identical 
with Spiritual Baptism, because its work and effects 
are the same. According to this language, Baptism 
is Spiritual circumcision. In our Baptism (if we 
have received the true Spiritual Baptism), we are 
* buried with him,' from the allurements of the world, 
sinful affections, and selfish motives; and are risen 
with him to a new and holy life, through thMt Faith 
in God's method of working, which purifies the 
heart." 

The Colporteur then turned and addressing Mr. 
Bennett, said : 

" My dear sir, water Baptism is powerless to 
produce effects like these; and it is not, therefore, 
referred to in these passages; and, consequently, 
they give no support to your doctrine of immersion. 
And then, too," he continued, u the Baptism of the 
Spirit is never spoken of as an immersion; but 
always as a pouring out, and falling upon. 

"Immersion, or its equivalent, overwhelm, is, in- 
deed, used in the Scriptures as a figure or emblem ; 
but, always as the symbol of distress and anguish. 
That which is joyous and life-giving, always comes 
by a pouring out, ox falling upon." 

The whole company had given the closest at- 



52 THE JUDD FAMILY. 

tention to these explanations of the Colporteur. He 
had evidently carried the war into the enemy's 
camp, and wrested from him the most of his 
strong-holds. 

Mr. Bennett was now in a sad dilemma. If 
these texts referred to water Baptism, then it was 
a saving ordinance, which he was not willing to 
admit. And if they referred to the Spiritual Bap- 
tism, they gave no support to the doctrine of im- 
mersion. And whether they referred to water, or 
Spirieual Baptism, it was evident, the mode was not 
even hinted at. 

There was, however, one point that had not yet 
been brought into debate. This was the rock of 
his refuge, and Mr. Bennett fled to it. It was the 
meaning of the word ' Baptizo? He therefore 
replied : 

" Even if there were no clear examples of im- 
mersion in the New Testament, and no evident 
allusion to it, in the writings of the Apostles, the 
meaning of the word Baptizo, I think, would for- 
ever settle the question n favor of immersion." He 
continued : 

"I believe it is conceded by the most learned 
of the Pedo-Baptist writers, that the Greek word 
Baptizo means only to immerse ; and hence, we 
learn from the history of the early Church, that 
immersion was universally practiced." 



SCRIPTURAL BAPTISM. 53 

"Not universally, Mr. Bennett; that is a little 
too strong for fact. That a partial dipping, and in 
some cases, a total immersion was practiced, as 
early as the second century, no one acquainted with 
the early history of the Church will deny," said 
Mr. Nixon. " But that it was universally practiced 
is not true. While immersion was frequently prac- 
ticed, in the third century, on the plea that it was 
more expressive ; it was also administered by pour- 
ing, to the sick and infirm. Of this fact there is 
abundant proof in Church history ; and it shows 
that the modern doctrine of a few persons, that im- 
mersion is the only valid mode, had no existence 
in the Church. 

c ' And now, Brother Bennett," he continued, " as 
to the meaning of the word JBaptizo^ as used, either 
by the more ancient classic Greek writers; or, by 
the writers of the New Testament, a fair investiga- 
tion will show it to be against you. The question 
is not whether the word does not sometimes mean im- 
mersion ; but whether that is its exclusive meaning. 

"I have been pained at what appears to me, a 
want of fairness, not to say honesty, in Baptist 
writers upon the meaning of the word, in misrepre- 
senting the views of Pedo-Baptist writers, by forcing 
them to testify against themselves ; which, in fact, 
they never really do. 

" While as honest men they admit that immer- 



54 THE JUDD FAMILY. 

sion was one of the meanings of the word, they 
also strenuously assert that it also meant other 
things ; such as a partial dipping, to color, or stain, 
to wash, to purify in general ; in a word, they assert 
that, as used among the Jews in our Lord's time, 
as denoting a religious rite, it was generic, rather 
than specific; meaning more the thing to be done, 
than the manner of doing it." 

" But," said Mr. Bennett, " does not Professor 
Stuart say that the words Bapto and Baptizo mean 
to dip, to plunge, or immerse into any liquid, and 
that all lexicographers and critics, of any note, agree 
to this ? " 

" True," said the Colporteur, " but does he say 
that such is its only meaning? or can you find 
among the hosts of Pedo-Baptist writers, one, even 
one, Mr. Bennett, that gives this as its only mean- 
ing? Not one, and here is the unfairness." 

" Well, well ! " said Mr. Bennett, somewhat ex- 
cited, as he saw his last plank sliding from under 
him, " do they not all admit that its primitive mean- 
ing is to immerse ? Then what authority have we 
to attach any other meaning to it?" 

" If the Greeks, themselves, gave the word a 
variety of meanings, surely we should have the same 
privilege," responded Mr. Nixon ; and then added : 

" For one, I care very little whether the original 
meaning of the word was imm,erse, or not, so long 



SCRIPTURAL BAPTISM. 55 

as it was used to express other forms of action. 
But, sir, your position that immerse was the primary 
meaning of the word, is seriously questioned by 
many learned men, who give it as their opinion 
that the word originally meant, tinge, stain, color, 
etc., and that when used to mean immerse, it is in 
a secondary and accommodated sense, growing out 
of the fact that things dyed, or colored, were usually 
dipped or immersed in the coloring fluid for that 
purpose." 

Mr. Wilmot gave an incredulous stare at these 
statements of Mr. Nixon. It was the first time he 
had ever heard the interpretations of his own min- 
ister seriously questioned. Mr. Nixon continued : 
" Since the word Baptizo is only derived from the 
word Bapto, it may be less definite, and therefore, 
have a greater latitude of meaning, and yet Mr. Ed- 
wards says of Bapto ' that it is a word of such lat- 
itude of meaning, that he who shall attempt to 
prove, from its use in various authors, an absolute 
and total immersion, will find that he has under- 
taken that which he can never fairly perform.'" 

"Mr. Edwards then produces several examples, 
where the idea of immersion is excluded, three of 
which are from classic Greek authors of undoubted 
authority, and I will quote their words for the 
special benefit of Brother Bennett," said Mr. Nixon, 
with a smile. 



56 THE JUDD FAMILY. 

"Homer says of a certain battle he was describ- 
ing, viz. : the battle of the Frogs and Mice on the 
border of the lake : ' E Bapteto de aimati lirnne? 
— The lake was Baptized with blood. That is, it 
was stained, or colored with blood. Aristophanes, 
speaking of Magnese, the comedian, who used to 
color his face, instead of wearing a mask, says : 
% BaptomenosJ — he Baptized it. And Aristotle says, 
of a certain substance : £ Thlibomenos Baptei tien 
cheira, — being pressed, it Baptizes the hand. Here, 
then, we have three instances, in which Bapto, in 
some of its forms, is used, none of which can mean 
immersion ; but, each of which can be translated to 
mean nothing less than to stain, to color, to dye" 
He continued: "But, in the language of Professor 
Woods, ' There are many reasons for supposing that 
Baptizo, being a derivative of Bapto, has a less 
definite, and less forcible meaning ; and yet, even 
Bapto does not always signify immersion." 

" I do not like the authors you quote," said Mr 
Bennett. " They are too much like Milner, in his 
Church History. Benedict in his History of the 
Baptists, traces our Church back in regular succes- 
sion through the Waldenses to John the Baptist. 
But Milner says the Waldenses believed in, and 
practiced Infant Baptism." 

"I do not doubt your statement in the least," 
said the Colporteur. " But their statements are not 



SCRIPTURAL BAPTISM. 57 

much in your favor. Facts are stubborn things, 
and hard to dispose of, and, in this case, they are 
certainly against you." 

Here the Colporteur paused. Then, after a mo- 
ment's reflection, he said : 

"My friends, I fear I shall weary you by this 
discussion ; perhaps it were better for me to drop 
it at this point." 

" No ! no ! " said Mr. Judd, " not if you are wil- 
ling to proceed. I am too anxious to get light on 
this subject — -'all the light you have, Mr. Nixon." 

Mr. Judd's request, being seconded by the most 
of the company, and objected to by none, he re- 
sumed the discussion. 

" It has seemed to me, my friends, that our Bap- 
tist brethren have laid quite too much stress on the 
meaning of the word Baptizo. I honor their zeal 
for what they honestly esteem the truth, and how- 
ever I am compelled to differ from them, still I love 
them as brethren and as co-laborers in the Mas- 
ter's work. 

" There are considerations, that, to my mind, 
have great weight in determining the argument as 
to the meaning of the word. These considerations 
center in this fact : That the meaning of a word 
in one age, is no sure indication of its meaning in 
a subsequent one. The forms of human speech are 
all the while undergoing changes. And this is the 



58 THE JUDD FAMILY. 

result of the progress of the human mind in general 
knowledge. As new facts and new truths are made 
known ; new words must be coined, or old words, 
somewhat analogous, must be taken to express them. 
In the latter case, which is the most common, the 
word receives a new, and accommodated meaning, 
while the old meaning still attaches to it. In con- 
formity with this rule, it will be found that in all 
the languages of the civilized world, most words 
have an original, and accommodated meaning. Such 
is the case with the English language: Thus with 
the words day, board, prevent, etc. The word day 
originally signifying that portion of the twenty-four 
hours in which it is light. Then by accommodation 
signifying the period of the earth's rotation upon its 
axis ; and finally, any completed period of time, as 
* O ! that thou hadst known even in this thy day' — 
and 'Every dog must have his day.' Thus, too, 
with the word board. Its primary meaning is a 
piece of wood, having length, breadth, and limited 
thickness. As such boards are used to spread the 
daily meal upon, and also to transact business upon, 
two other meanings have grown out of it. An offi- 
cial, or corporate body is called a Board. And it 
has come to mean, as a verb, the act of taking 
one's meals, in a given place. In like manner, as 
water craft are made out of boards, we speak of 
ship-board, and of going on board, etc. The word 



SCRIPTURAL BAPTISM. 59 

prevent, when first incorporated into our language, 
had it i Latin signification, of going before, to aid. 
Now it has come to mean the effect of going before, 
to hinder. 

w Such too, was the case with the word JBaptizo. 
With the early Greeks, it meant the radical change 
in substances produced by dying or coloring. Then 
it came to mean the process by which substances 
are dyed, of dipping or immersing them in the col- 
oring fluid. As the early Greeks were pagans, we 
do not learn that they used the word to express 
any religious idea. But when, in a subsequent age, 
the Jews were brought under the civil power of 
the Greeks, and their language became general, 
under the successors of Alexander, among the Jews, 
many words received such modifications of mean- 
ing as fitted them to express the ideas of revealed 
religion. Such was evidently the case with Baptize 
Among them it was taken to express the idea of 
purity, moral and ceremonial, as set forth in their 
various rites of purification. The ' divers Baptisms,' 
spoken of in Heb. ix, 10, no doubt refer to those 
rites of purification, the grand leading thought be- 
ing, in my opinion, the radical change wrought in 
the character by that Divine purifying symbolized 
in those purifications, or cleansings." 

" Now, in the light of these facts," said he, u is 
it not evident, that the real question is not, what 



60 THE J HDD FAMILY. 

was the meaning of the word among the pagan 
Greeks, but rather, what our Savior meant to teach 
by its use ? If it can be shown that they used it 
in a way to exclude the idea of immersion, then 
your argument is lost. Are you willing to bring the 
matter to this test, Brother Bennett?" 

" I don't know," said he. " I have always 
thought we were bound to adhere to the original 
meaning of the word, as the safe, and, to me, the 
only sure way of doing the will of the Master." 

" I really honor your desire to meet the Master's 
wishes, in this respect," said Mr. Nixon, H but 
granting that, will it help you any? Don't you see 
that to apply the original meaning of the word, in 
Baptism, would be preposterous ? " 

"I do not," said Mr. Bennett. 

" Let us use the word as conveying its original 
meaning," was the answer, " and see how it looks 
applied to this rite. Thus, I tinge, stain, or color 
you, in the name of the Father, and of the Son, 
and of the Holy Ghost, as this was the original 
meaning of the word." 

The company burst into a laugh at the ludicrous- 
ness of the thought. 

"No! no ! that would not do," said Mr Bennett. 

" That would not agree with my definition of the 
word." 

" But if you take the word in its accommodated 



SCRIPTURAL BAPTISM. 61 

sense — immersion," replied Mr. Nixon, " then you 

depart from your own rule, and admit that the 

original definition of the word is not the one you 

adhere to, but another growing out of it " 

" But I have not admitted that to dye, to stain, 

to color, is the original meaning of the word," said 

Mr. Bennett. 

" Well," said the Colporteur, " you cannot deny 
that that was one of its definitions. Its use in the 

instances I quoted from Homer, Aristophanes, and 

Aristotle, will demonstrate that." 

" Well ! what of it ? " said Mr. Bennett. 

" Why, plainly this : that immersion is not its 
only meaning ; and if it has other meanings, then, 
some one of them may attach to it, in the case of 
Baptism." 

" I don't know but you are getting to the wind- 
ward of me," said Mr. Bennett, smiling. " I think 
we shall have to seek the definition of the word in 
the use our Savior made of it, after all." 

"Then," said Mr. Mxon, "let us go directly to 
the Word, and see if there are not instances where 
the idea of immersion is excluded. Mark tells us, 
chap, vn, 4th verse : \ And when they come from 
the market, except they wash {Baptizontai) , are Bap- 
tized, they eat not. And many other things there 
be which they have received to hold, as the wash- 



62 THE JUDD FAMILY. 

ing (Baptismous), Baptism of cups, and pots, and 
brazen vessels, and tables,' or couches. 

" These washings, or Baptisms, were among the 
ceremonial purifications, to which the Apostle Paul 
refers in Heb. ix, 10, and which he calls c divers 
washings,' (Baptismois) Baptism, not one of which 
was performed by immersion, but by sprinkling and 
pouring, as there is most abundant historical proof." 

"Did not Carson prove that all those Jewish 
washings were immersions?" said Mr. Bennett. 

"Do you think he did?" said Mr. Nixon. 

Mr. Bennett smiled, making no direct reply, but 
said, " Didn't he ?" 

"Well, now, let us see how he attempted to 
prove it," said Mr. Nixon. " First, he establishes 
to his own satisfaction by going wholly to the 
classic, or early heathen Greek, that Baptizo means 
nothing but immerse ; and then he concludes that 
all their purifications were by immersion, because 
that is the meaning of the word ; notwithstanding 
the express declaration of history to the contrary, 
and also the express declaration of St. Paul, Heb. 
ix, 19: 'For when Moses had spoken every precept 
to all the people according to all the law, he took 
the blood of calves, and goats, with water, and scar- 
let wool, and hyssop, and sprinkled both the book, 
and all the people.' Verse 21 ; \ Moreover, he sprin- 
kled likewise, with blood, both the tabernacle and 



SCRIPTURAL BAPTISM. 63 

all the vessels of the ministry.' So much for Car- 
son's argument." 

"But," said Mr. Wilmot, "might not the cups, 
and pots, and brazen vessels be immersed?" 

"All quite possible," said Mr. Nixon; "but what 
about the tables, or couches, upon which they leaned 
at supper? You must remember that these were 
some five feet wide and several feet in length," 

"Ah! Mr. Wilmot, you are stuck now," said Mr. 
Alvord. " They could not have been immersed — 
they were too large for that." 

"These Baptisms were performed as religious 
duties, and by sprinkling water of purifying upon 
them, and so far as individuals are referred to, the 
Jewish Rab! ins tell us, that it was by having water 
poured upon the arms and hands by another." 

The Colporteur continued : 

"This same word is used in reference to the 
sufferings of Christ when his body was bathed in 
sweat and blood, and is called the ' Baptism of suf- 
fering.' Thus, Matth. xx, 23, ' Ye shall drink in- 
deed of my cup, and be baptized with the baptism 
that I am baptized with. 5 

" Go, my friends, to the garden and the cross, 
and mark the deep agony, and the bloody sweat; 
and see the Baptism that He was Baptized with, 
but you find no immersion there." 

As the whole question had been narrowed down 



64 THE JUDD FAMILY. 

to the meaning of the word Baptizo, the company- 
listened with the deepest attention to the discussion. 
It is true the subject had been discussed in a brief 
manner ; but the material argument on either side 
had been brought out; and the result was not the 
most favorable to Mr. Bennett's opinions, in the 
minds of most of the company. They distinctly 
saw a want of evidence to support his assertions ; 
and his claim, therefore, that the Baptists were the 
only valid Churches of Christ, was its own refuta- 
tion. To an enlightened Christian mind, it is too 
preposterous to be entertained for a moment. 

This discussion, as it will hereafter appear, was 
not without its results. It opened, to the most of 
the company, a new class of facts, and gave rise 
to new trains of thought. The question too often 
overlooked in such discussions, was here distinctly 
examined, namely : Whether Churches not practic- 
ing immersion exclusively, were valid Churches of 
Christ. 

The Colporteur was proceeding to examine into 
the Scriptural import of the word Baptizo, when the 
company were invited to an evening repast. 

While at tea, Mr. Atkinson remarked that he 
hoped the discussion hnd not been unpleasant to 
any of the company, and that no results prejudicial 
to Christian charity would follow. A smile passed 



SCRIPTURAL BAPTISM. 65 

over the countenance of Mr. Wilmot, while Mr. Judd 
repeated the words of that beautiful hymn : 

" Among the saints on earth 

Let mutual love abound ; 
Heirs of the same inheritance, 

With mutual blessings crowned. 

" Thus will the Church below 
Resemble that above, 
Where streams of endless pleasure flow, 
And every heart is love." 

u Well," said Mr. Alvord, " there is one place 
where we can all come together in the spirit of a 
true communion." 

" Where is that?" said Mr. Bennett. 

" Around the table of our friend Atkinson," said 
Mr. Alvord. 

"I trust so," said Mr. Mxon ; "but there is yet 
another place, where, if we are true Christians, we 
shall meet in the spirit of a truer communion." 

"Pray, and where may that be?" said Mr. Wil- 
mot, somewhat moved, thinking he referred to the 
communion table. 

" In Heaven," was the reply. 

"Oh! that alters the case," ejaculated Mr. Wil- 
mot, half audibly. 

" That alters the case," repeated Mr. Judd. 
" How is that ? Is the Church on earth holier than 

The Judd Farailv. 5 



66 THE JUDD FAMILY. 

the Church in heaven, or is it becoming in us to 
refuse communion with those on earth, whom God 
will admit to the communion of saints in heaven ?" 

This sharp rebut of Mr. Judd, sensibly aroused 
the resentment of Mr. Wilmot, which the Colporteur 
observing, said : 

" Come, brethren, drop this matter, lest you mar 
the harmony of feeling. For my part, I love all 
Christians, and can cheerfully unite with them in 
the Lord's Supper. If others think they have reason 
for refusing communion with me, I cannot help it. 
They are not accountable to me, but to the one 
Master, Christ. Good men may err without intend- 
ing it. Hence, however I may deplore such a course 
in others, that fact shall not prevent, in me, the 
free flow of generous Christian feeling toward others." 

To these sentiments of the Colporteur, there was 
a silent response ; for, the utterance of such feelings 
always finds an echo in Christian hearts. 

The attention of the company had been so com- 
pletely occupied with the subject of debate, that 
before they were aware, the hour of ten had arrived. 
It was, therefore, thought advisable not to renew it 
that evening. So, after a season of prayer, in which 
Mr. Bennett led, by the request of the Colporteur, 
the company separated for the evening. 



8CBIPTUKAL BAPTISM. 67 



CHAPTER III. 



■1 



E HAD quite a time of it last evening, 
neighbor Alvord," said Mr. Judd, the morn- 
ing after the visit at Mr. Atkinson's. 

The subject of debate had so preoccupied Mr. 
Alvord' s mind, that he could think of nothing else, 
and he had, therefore, wandered over to Mr. Judd's 
to satisfy himself of the result of the discussion of 
the previous evening upon Mr. Judd's mind. So 
after the morning salutation, Mr. Judd opened the 
conversation in the remark we have quoted above. 

" Why, yes ; rather an interesting and profitable 
time, I think, at least it was so to me," was Mr. 
Alvord's reply. " But how did you like it?" 

" Like it ! Why, neighbor Alvord, it was one 
of the pleasantest evenings I ever spent in a social 
visit. You know I dislike angry disputations, but 
our discussion last evening was so candid, and 
Christian-like, and the subject was one of so much 
interest to me, that the evening was gone before I 
thought it fairly commenced." 

"But how did you like the Colporteur's views f* 



68 THE JUDD FAMILY. 

said Mr. Alvord, anxious to know more particularly 
the result of his second thoughts. 

"Why, you know, neighbor Alvord, where I 
have always stood on that question. It has always 
seemed to me, that immersion was the Scriptural 
mode ; but then, I couldiVt get along with close 
communion. And then, too, there has always been 
a sort of mist about it in my mind ; but, I confess, 
the Colporteur threw new light upon the subject ; 
and I begin to think that first impressions are not 
always the truest, or the safest. The fact is, I've 
never fairly examined the subject." 

" You were brought up in a Baptist family, I 
think I've heard you say," said Mr. Alvord. 

"I was." 

" That will account for your prepossessions on 
that subject. I too, was brought up by Baptist 
parents; and, therefore, know how to sympathize 
with you. Why, neighbor Judd, I used to hear it 
so often asserted, in the most positive terms, that 
immersion was the only Scriptural and valid mode, 
and sprinkling and pouring ridiculed as a wicked, 
popish innovation, that I really thought it must be 
so ; and it was only after careful examination, that 
I changed my mind." 

"Just so," said Mr. Judd, "from what I heard 
talked in the family, and what the minister said 
when he came to visit us, I supposed, of course 



SCRIPTURAL BAPTISM. 69 

that anything but immersion was impious and wick- 
ed. But, as I said, I begin to think that first im- 
pressions are not always truest. I am not fairly 
settled yet, but I mean to look into this thing a 
little deeper." 

Then, after a moment's thought, he added : 

" I should really like a further interview with 
the Colporteur, as he had but just begun to explain 
his views of the Scriptural mode of Baptism, when 
we broke up, last evening ; and, for my part, I'd 
like to know what he thinks upon that subject; for 
he said he had examined it pretty thoroughly ; and 
from the way he talked, I should think he had." 

" As to that, I presume you can be gratified," 
said Mr. Alvord, "as I understand he designs to 
call upon all the families in the town, and will, there- 
fore, call on you." 

"How did the Colporteur's views meet your 
mind, neighbor Alvord ?" 

"As far as he went, I fully approved of them. 
He took a view different from that generally held, 
of Rom. vi, 4, 5, and Col. n, 21, making them refer 
to the Spiritual Baptism. I had always supposed 
they referred to water Baptism; but after hearing 
his explanations, I am satisfied he is right." 

"Well; but do you really think that any, in 
Apostolic times, were Baptized in any other way 
than by immersion?" 



70 THE JUDD FAMILY. 

"As to that, neighbor Judd, I once thought, as 
I said, that immersion was the only mode, at least 
for me, and I was accordingly so Baptized ; but my 
views have since undergone a change, a great 
change, and I now doubt if any in Apostolic times 
were so Baptized." 

"But why do you think so?" 

" I have a number of reasons for thinking so," 
said Mr. Alvord. "Some of these were hinted at 
last evening, by the Colporteur. One reason is this : 
The Scriptural mode is adapted to every variety of 
climate, and every condition of health, which is not 
true of immersion ! v 

" Please give an illustration or two," said Mr. Judd. 

"You will admit that the ordinances of the Gos- 
pel, are adapted to the penitent upon the bed of 
sickness — to the Arab upon the burning sands of 
Africa — and to the Greenland er in his hut of snow, 
in the depth of winter. Xow, I ask, if immersion 
is practicable in such cas.s? 

"The person who, in the last stages of a wast- 
ing disease, becomes a true penitent, is entitled to 
Baptism. He may receive it by sprinkling or pour- 
ing, but immersion is out of the question. So also, 
in the dav that the wandering Arab turns from 
Mahommed to Christ; do you suppose the Gospel 
will require a pilgrimage of a thousand miles, to 
some river or pond for immersion, when a bowl of 



SCRIPTURAL BAPTISM. 71 

water would answer the grand symbolic design, as 
well as an ocean of the same liquid ? Take the case 
of the Greenlander, who, during the long polar win- 
ter, may find the summer of his life by embracing 
the Savior, and would testify to the ardor of his 
new found love ! Must he wait for a long six 
months, that shall so mellow down the fierceness of 
the cold, by the return of a July sun, as to make 
immersion possible? 

" Now, Brother Judd, do you, or can you be- 
lieve that the merciful Savior, who would ' not break 
a bruised reed,' requires any such risks of a sick- 
bed — any such pilgrimages, or delays? What end 
is answered by immersion, that is not as effectually 
answered by pouring or sprinkling ?" 

Mr. Judd listened attentively, and, for the mo- 
ment, these arguments of Mr. Alvord seemed to 
carry conviction to his mind. But the power of 
habit, as it shows itself in attachment to precon- 
ceived opinions, does not relinquish its hold without 
a struggle. An honest mind is fearful of falling 
into error, and, therefore, proceeds cautiously in the 
work of examining new theories, or supposed facts, 
presented for its acceptance. 

Such was the case with Mr. Judd. Though 
seeming to be carried, for the moment, by the ar- 
guments of the Colporteur, on the evening previous, 
and, now, by*Mr. Alvord; yet, he would not be 



12 THE JUDD FAMILY. 

hasty in finally adopting them. And then, too, a 
shade of doubt seemed to hang over his mind ; so 
he replied: 

" But, if God requires us to be immersed in or- 
der to Baptism, is it becoming in us to inquire what 
is to be gained by it ? Is it not enough, in this 
case, that God requires it?" 

" Very true, neighbor Judd, but that is the point 
that needs proving. Does God require it? If he 
does, it is, and must be, right; for he requires noth- 
ing needless, or wrong. The reasons that influence 
His decisions, are often beyond our knowledge. 
But however obscure the connection between means 
and ends may appear to us, there certainly is such 
a connection. And, it is equally clear, that God's 
requirements aim at our present, and eternal well- 
being. In regard, therefore, to the duty of Baptism, 
as of all other duties, it is doubtless our privilege 
and our right, to inquire into its nature and design, 
and to learn, as far as possible, the reasons for its 
requirement. 

" I repeat ; does God require Baptism by immer- 
sion ? To the law and the testimony, if we speak 
not according to the oracles of God, it is because, 
in this case, there is no light in us. Appealing to 
the Sacred Oracles, is it not singular that the evi- 
dence should be so dim, if they do require immersion, 
that four-fifths of the Christian world cannot find it? 



SCRIPTURAL BAPTISM. 73 



a 



God's positive commands are stated in plain 
and simple language ; so plain, that ' the wayfaring 
man, though a fool,' simple and unlearned, ' need 
not err therein.' If the mode of Baptism is left to 
mere inference, as it certainly is, it is because the 
mere mode, is of secondary importance, and to be 
governed by the great end contemplated in the or- 
dinance. 

" Such being the case, it is entirely proper for 
us to inquire, what good end is to be attained by it? 
And, to raise the further question, whether sprink- 
ling and pouring do not answer that end, as well, 
or better, than immersion ?" 

As the reader will perceive, the proper solution 
of the question, suggested in Mr. Alvord's remarks, 
involves the design of Baptism. Correct views upon 
this point, will aid in settling the question of the 
mode. If water Baptism is an ordinance of Chris- 
tianity, what object or end does it subserve? 

" If it is merely a form of acknowledging the 
right of the baptized to membership, in the visible 
Church, and if no higher end is sought by it, then, 
the question of convenience will have much to do 
in settling the question in favor of sprinkling. 

" If we look upon it in the light of a solemn 
covenant transaction, in which we publicly bind our- 
selves to a life of holy obedience to God : an act 
requiring collected ness of thought, and calm de- 



74 THE JUDD FAMILY. 

votional feeling ; what place so suitable as the House 
of worship, and what mode so adapted to shut out 
physical excitement, and leave the soul to its calm 
communion with God, as sprinkling at the altar of 
consecration ? 

" If now, we connect with this, the symbolic 
character of the rite, the question will then arise, 
what truth, or fact, is symbolized by Baptism ? 

" Is it not clearly this : that, as water is the 
great cleansing agent, and as it is indispensable to 
vegetable and animal life, so it is, at once, the ap- 
propriate, and unchanging emblem of the cleansing, 
life-giving, and life -sustaining work, and influence of 
the Holy Spirit. It thus not only symbolizes the 
work of the Spirit, in the Spiritual Baptism, but in 
receiving it, the Christian sets his seal to the fact 
of his lost and polluted condition, and of his need 
of that moral cleansing, wrought upon the heart in 
the higher Baptism." 

Mr. Alvord was about to give other reasons for 
not believing immersion to be the Scriptural and 
advisable mode, when he was interrupted by a gen- 
tle rap at the door, and upon opening it, Mr. Judd 
met the Colporteur, with his basket of books. 

" Good morning, Mr. Nixon," said Mr. Judd, 
with a hearty shake of his hand. " Walk in and 
take a seat." 

It was one of those calm, mellow mornings of 



SCRIPTCRAL BAPTI8M. 15 

Autumn, so frequently enjoyed in Michigan. The 
leaves of the maples and young oaks, touched by 
the early frost, had put on a hue of beauteous crim- 
son. The beech, and the hazel were opening their 
burs ; and the hickory, the butternut, and the black 
walnut, were each depositing their oily treasures 
upon the bosom of mother earth. The forests were 
vocal with the nervous chatter of the red squirrel, 
as he bounded from limb to limb, or, in anger, pur- 
sued the black squirrel to his hole in some hollow 
tree. These with the chipping squirrels, were all 
happy in their harvest work, laying up their win- 
ter's store — interrupted and frightened, now and 
then, by the intrusion upon their domains of noisy 
school-boys, come to share with them the treasures 
of the forest, and lay up, each, a store of nuts for 
the pastime of the long winter evenings. 

Such days are often followed by cold, rainy and 
unpleasant weather, and therefore, the provident 
farmer husbands the fair and pleasant days, to 
gather in his crops, and get his domestic affairs in 
good condition for winter. 

But pressing as were the labors of the farm, 
Mr. Judd would willingly forego them, for the sake 
of learning more upon this topic of Christian priv- 
ilege, and duty. So, after a few passing remarks, 
Mr. Judd proposed to put out Mr. Nixon's horse, 
and have the topic of the previous evening still 



16 THE JUDD FAMILY. 

further discussed. To this the Colporteur objected, 
however, as it was important that this fair weather 
should be improved in canvassing the town. 

Mr. Judd then inquired if he could so arrange 
his work as to spend the ensuing evening with him. 
To this the Colporteur consented. It was, accord- 
ingly, arranged that Mr. Nixon should spend the 
day in visiting the several families of the neighbor- 
hood, and return to Mr. Judd's at evening. 



SCRIPTURAL BAPTISM. 77 



CHAPTER IV, 



Oh ! truth divine ! how beautiful thou art, 
How full of power to purify the heart ; 
Thy silent Sowings wake the soul to love, 
And make the saints below like those above. 



T IS exceedingly difficult to divest ourselves of 
''denominational prepossessions, and to take a 
broad, unsectarian view of our duty, so difficult that 
but few, in the present stage of Christian develop- 
ment, ever get the mastery of themselves so as not 
to be insensibly warped by denominational pride. 
And, even when we have the broadest charity for 
Christians of other denominations, it is an inevitable 
result of even a just denominational preference to 
desire that all others should think as we do. Such 
were Mr. Bennett's feelings. He had silently hoped, 
yet, to gather Mr. and Mrs. Judd into his church. 
The discussion of the previous evening had con- 
siderably disturbed this hope ; and when, on this 
day, he learned that the Colporteur was to be the 
guest of Mr. Judd in the evening, he felt a great 



IB THE JUDD FAMILY. 

anxiety to be present, and watch the * motion of 
things; and, if need be, to put in his disclaimer. 
It so happened that his wish was gratified ; for Mr. 
Judd, thinking that others would be as much inter- 
ested as himself, and anxious to have no ex parte 
affair, bethought himself to give the company of 
the previous evening, including Mr. Bennett, an in- 
vitation to be present. 

It was a calm and beautiful evening— fit close of 
a beautiful day. Light and airy clouds hung in the 
western sky, and the harvest moon, full orbed, was, 
with matronly grace, smiling down upon the earth, 
from her gentle elevation in the eastern heaven ; and 
so full of light was she, that the stars seemed to 
blush in her presence, and modestly veil their faces. 
At an early hour the parlor of Mr. Judd was light- 
ed, and ready for the expected company. They 
were soon there, and after the usual greetings, Mr. 
Judd proposed the renewal of the discussion. 

The Colporteur suggested that, before they fur- 
ther considered the subject, they should seek coun- 
sel and guidance from God. "For," said he, " unless 
God shall enlighten and hold up our minds, the 
truth itself will be perverted to party ends." He, 
therefore, led the company in a feeling address to 
the Throne of Grace. He prayed that a deep sense 
of responsibility might rest upon each of the com- 
pany ; that the spirit of grace would so guide their 



SCRIPTURAL BAPTISM. 79 

minds and hearts, that they should all see and love 
the Truth ; and that no differences of opinion should 
be allowed to disturb the flow of Christian sympa- 
thy and love. 

" Let me see," said Mr. Judd, " I think that 
when we were called to tea last evening, you were 
about giving your views of the Scriptural mode of 
Baptism," addressing the Colporteur. 

"Very true," said he. "But before I proceed, 
I wish it distinctly understood, that in my opinion 
(though I have no proof that any, in Apostolic times, 
were Baptized by immersion), yet those thus im- 
mersed are, without doubt, validly Baptized. I have, 
therefore, no Church organization to defend, whose 
denominational existence depends upon the mainte- 
nance of some fixed mode." 

Here Mr. Bennett claimed the Colporteur's at- 
tention for a moment. He wished to say to him, 
that entertaining such views (and he believed that 
such were the views of Pedo-Baptists generally), he 
did not see why they could not yield, that which 
they deemed non-essential, for the sake of unity, 
since the Baptists had conscientious objections to 
any other mode than immersion. If Pedo-Baptists, 
who believe immersion to be valid, would consent 
to be so Baptized, the difficulty would be got along 
with ; for, in that case, they would cheerfully com- 
mune with them. 



80 THE JUDD FAMILY. 

To this the Colporteur replied: 

" While we hold that the mode is but a circum- 
stance of the rite, and that Baptism is above any- 
mere mode, so that the Baptism taking place by 
immersion is valid; yet, we believe there is one 
mode more Scriptural and better fitted to meet the 
varying circumstaoces of the Church, and better 
adapted to set forth the design of the rite, than 
any other. The mode, therefore, is not a matter 
of indifference, or, wholly of convenience, with us. 
We, too, have our conscientious scruples as to 
the mode. 

"For one, I could never consent to immersion, 
entertaining the views I do, for I should feel that 
I was setting at naught the pattern given me in 
the Word, as I understand it, and by my acts, con- 
tradict the wisdom of God. 

" It is true," he continued, " that, in a subordi- 
nate sense, it is non-essential, and should never stand 
as a bar to the higher ends of Church unity, and 
Christian love. But since God's test of fealty to 
himself is, the conscientious discharge of duty, as 
we understand it, and, since, as I think, He prizes 
the soul's integrity far above all forms, however 
proper they may be in themselves, it is the duty of 
each one to judge for himself as to what God re- 
quires, and then to obey his own convictions, with- 
out interference from any one. 



8CBIPTURAL BAPTISM. 81 

"With these views, if a penitent sinner comes to 
me for Baptism, I should feel bound to administer 
it in that mode which would meet his convictions 
of duty, in taat regard." 

" But," said Mr. Bennett, " if God requires im- 
mersion for Baptism, as I think He does, then 
sprinkling and pouring cannot be valid Baptism; 
and I could never Baptize any one in those modes, 
however much they might desire it." 

"And so you would make your conscience the 
guide for another man, and assume an infallibility 
of opinion over him. You certainly would not de- 
mand of another what you would not be willing to 
grant. With your present views, you could never 
consent to any other mode than immersion ?" 

11 Certainlv not," said Mr. Bennett. 

" Will you not, then, grant another the same 
right you claim for yourself?" 

Mr. Bennett replied, " I would let him go to 
some one whose convictions ran in the same chan- 
nel with his own." 

" And so you would turn away a penitent sinner 
from an ordinance of God's house, because he could 
not see his duty through your eyes? For one, I 
should fear there was something wrong in my faith, 
that I had magnified a rite of the general Church, 
out of its place, and that I was straining at a gnat." 

Mr. Bennett made no reply. 

The Judd FamilT: 6 



82 THE JCT>D FAMILY. 

The Colporteur resumed: "Now, in regard to 
the Scriptural mode of Baptism, I- can only present 
it as it appears to my mind, in a careful study of 
the Word upon this point, and then leave it with 
you, my friends, each for himself, to judge how far 
these views harmonize with that Word. 

" To get at this question in a manner as brief 
and simple as possible, let me raise the inquiry — 
What is the essential Baptism? 

" The answer that any unbiased mind will give, 
I apprehend, is this. It is the JBaptism which 
Christ Baptized with. John said, ' I indeed baptize 
you with water — He (Christ) shall baptize you with 
the Holy Ghost? 

"This was the promise of the Father, given by 
the mouth of Joel, ii, 8: 'And it shall come to 
pass in the last days, saith God, I will pour out 
my spirit upon all flesh.' For this they were to 
tarry (or wait,) in Jerusalem, as for a Divine spir- 
itual endowment, fitting them with undying love 
and zeal for their great life-work. 

" c But tarry ye in Jerusalem,' said Jesus, \ till 
ye be endowed with power from on high. For ye 
shall be baptized with the Holy Ghost, not many 
days hence.' The Apostles did so wait and the 
promise was fulfilled on the day of Pentecost. Luke 
tells us, Acts ii, 1, 4, c And when the day of Pen- 
tecost was fully come, they were all with one ac- 



SCRIPTURAL BAPTISM. 83 

cord in one place. And suddenly there came a 
sound from heaven, as of a rushing, mighty wind, 
and it filled all the house where they were sitting. 
And there appeared unto them cloven tongues like 
as of fire, and it sat upon each of them. And they 
were all filled with the Holy Ghost.' 

" This is the Baptism that Christ Baptizes with, 
and this I call the real, essential Baptism." 

"It was the bestowment of miraculous gifts," 
said Mr. Bennett, " nothing more ; and therefore, 
not applicable to all believers, and consequently, not 
true Christian Baptism." 

" Are you sure of that ?" said the Colporteur 

" Quite sure," said he. " See ! They began to 
speak with other tongues." 

"Brother Bennett," said the Colporteur, "please 
answer me this question. Had not the Apostles 
been favored with the gift of miracles long before 
this ?" 

With some little confusion, Mr. Bennett con- 
fessed that such was the case. 

" The truth is, this Baptism of the Spirit was 
not the bestowment of miraculous gifts, as you sup- 
pose, but rather a Divine illumination of then: minds 
with Truth, giving a wonderful inspiration of love 
and zeal, and filling them with boldness and courage. 

"Tou will notice also, that the promise was of 
universal avvlication to believers. ' I will pour out 



84 THE JUDP FAMILY. 

my Spirit upon all flesh J— -all true believers. And 
then, too, that the promise was designed to be gen- 
eral is clear from the fact that it was fulfilled on 
the Samaritan believers, upon the occasion of that 
great revival, under the preaching of Phillip, when 
such multitudes believed in Christ, as recorded in 
the 8th chapter of Acts. When the news of this 
great work reached the Apostles, at Jerusalem, they 
sent down Peter and John. 4 Who, when they were 
come down, prayed for them, that they might re- 
ceive the Holy Ghost; for, as yet, He was fallen 
upon none of them : only they were baptized in the 
name of the Lord Jesus.' The same gift was after- 
wards bestowed upon Cornelius and his household, 
and other Gentile friends, gathered to receive the 
message at the mouth of Peter. The record is 
(Acts x, 44), 'While Peter yet spake these words, 
the Holy Ghost fell on all them that heard the 
word.' This is what I call the real Baptism, with- 
out which all the water Baptisms in the world are 
of little worth." 

" That's my mind exactly," said Mrs. Atkinson. 
" Exactly ! exactly ! And I don't see any need of 
water Baptism any way. Paul says, { One Lord, 
one Faith, and one baptism,'— not two — and that 
one, the Spiritual Baptism," — her eyes brightening 
up with the thought. 

"But I suppose Mrs. Atkinson will not object 



SCRIPTURAL BAPTISM. 85 

to the use of the outward symbol of it," said the 
Colporteur, " since Paul and Peter, and, so far as 
we can learn, all the other Apostles practiced it. 
Did not Paul arise and be Baptized at the sugges- 
tion of Ananias ? So, also, did not Peter say of 
Cornelius and his friends, after they had received 
the Spiritual Baptism, ' Can any man forbid water, 
that these should not be baptized as well as we ? ' 
'And he commanded them to be baptized in the 
name of the Lord.' Acts x, 47, 48." 

"Very true," said Mrs. Atkinson, "but my 
parents used to tell me that the Apostles did it iti 
conformity to Jewish prejudices — that they knew 
it was useless and wrong — but calculated it would 
run out after a while." 

"Did you ever think what an attitude such an 
hypothesis would put the Apostles into — of giving 
their voluntary sanction to that which was useless 
and wrong? And you see it has not 'run out,' nor 
become obsolete, for water Baptism has been in use 
from that day to thK And then, too, such a posi- 
tion, had they really taken it, would have shown a 
great blindness to the practical workings of error 
(to suppose it would ever run out, or cease), by 
being winked at, or indulged. All forms of error, 
and wrong-doing, gather strength from indulgence. 

" The Apostles, too, it must be remembered, were 
under the special inspiration of the Holy Spirit ; 



86 THE JUDD FAMILY. 

and, therefore, would never have given their sanc- 
tion to that which was simple, or even useless. 
You will please also notice, in the case of Corne- 
lius and his household, that that argument has no 
force ; for they were Gentiles, and not the victims 
of Jewish prejudice. No one, I think, can take the 
narrative of the conversion and Baptism of Corne- 
lius and his friends, into candid consideration, with- 
out seeing that Peter thought water Baptism, in 
their case, eminently right and proper." 

"Well, for my part, I can't see what good water 
Baptism does, anyway," said Mrs. Atkinson. "It 
doesn't wash away sin, and it's only an outward 
ceremony. If there's any good in it, I'd like to 
know what it is." 

" If Mrs. Atkinson will listen, I will try to answer 
her question," said the Colporteur. " There were 
those, in Apostolic times, who raised the same ob- 
jection to circumcision that you do to Baptism. 
Paul anticipates the objection, and answers, i Much 
every way.' There is almost an exact parallel be- 
tween circumcision and Baptism, in the general 
scope and design of the two ordinances* Circum- 
cision in the flesh, was a standing symbol of the 
purity of heart wrought by Spiritual circumcision. 
They were both outward seals of the covenant of 
Grace, into which God enters with his believing 
people. The one was adapted to the shadowy dis- 



scriptural baptism:. Si 

pensation, by which God was educating the world, 
and preparing it for the final ushering in of the 
second, and more glorious dispensation of the same 
covenant of grace and salvation, revealed in the 
incarnation and atonement of Christ. The other 
was to be equally a seal of that covenant, and an 
unalterable symbol of the purifying and life-giving 
power of the Holy Spirit, in His work upon the 
heart. Both stood at the door of the temple of 
Truth, pointing significantly to the beauty and glory 
that dwelt within." 

" That is a beautiful thought, and one I had 
never considered before," said Mrs. Atkinson. 

11 1 am aware," continued the Colporteur, " that 
the class of professing Christians who call them- 
selves Friends, are opposed to all ordinances, as 
tending to formality, but this prejudice has arisen 
from observing the abuse, rather than from a proper 
use of them. They are symbols and remembrancers 
of great vitalizing and life-giving truths, in them- 
selves as unchangeable as God. They illustrate, 
and perpetuate the knowledge of such truths. It 
were unsafe to commit permanent truths wholly to 
written, or to spoken language for two reasons. 

" 1. All .abstract, or written and spoken language 
is necessarily imperfect, and therefore, liable to be 
misunderstood and misinterpreted. 



88 THE JUDD FAMILY. 

" 2. Its terms and its meaning are constantly 

changing and passing into disuse. 

" It was for these reasons, as I think, that God 

took care to enshrine the immutable truths of re- 
ligion, in a language that would not change. He, 
therefore, selected the language of things, rather 
than the language of words — a language always 
definite, significant, and transparent. He enshrined 
his religion in the unambiguous dialect of symbols, 
as a safe, and appropriate medium to convey them 
to the latest times." 

" There is a world of important truth in that 
thought," said Mr. Bennett. " But don't you think 
that Baptism was also designed to symbolize the 
burial and resurrection of Christ ?" 

"I cannot say that I do," rejoined Mr. Nixon. 
"I am aware that our Baptist brethren so think; 
but I have never been able to get any proof of it. 
Indeed, we have another ordinance by which His 
death and atoning work, and His unselfish love as 
the fountain, is set forth, symbolized and commem- 
orated — the communion of the Lord's Supper. 
His death and resurrection are historic facts, and 
need no symbols to perpetuate them. It is the in- 
ner, and more vitalizing truths, to be embraced in 
the heart, rather than in the intellect, that need to 
be thus symbolized." 

"But, after all," said Mr. Bennett, "I cannot 



SCRIPTURAL BAPTISM. 89 

resist the impression that Baptism is symbolical of 
His death and resurrection. * For if we have been 
buried in the likeness of His death, we shall be also 
in the likeness of His resurrection.'" 

" Planted^ my brother, not buried." 

" The metaphor fails," said the Colporteur. 
"There is no doubt that a lively imagination can 
discover a resemblance between the immersion and 
emersion of a person, and Christ's burial and resur- 
rection ; but, after all, there is more fancy than fact 
in it, at least, it is so to my mind." 

" It seems, then, that you think water Baptism 
a symbol of the work of the Holy Spirit, in purify- 
ing and working life in the heart of the believer,*' 
said Mr. Judd. 

"That, I believe to be its symbolic design. It 
is also a solemn form of visibly entering into cov- 
enant with God, through Christ ; and of acknowl- 
edging that we are polluted and lost, and that we 
need the moral cleansing symbolized in Baptism. 
The appropriateness of the emblem will be seen 
from the following facts. Water is the essential 
element in all vegetable and animal life. Imagine 
a world without a single drop of water, and how 
desolate and cheerless would it be! No stately 
forests with verdure clad ; no beautiful flowers of va- 
riegated hues, exhaling their fragrance on the moist 
and balmy air; no growing herbs, nor grasses green, 



90 THE JUDD FAMILY. 

nor herds and flocks, nor birds of song; nothing 
but one vast desolation. 

"Such is the soul of man without God. No life 
— spiritual life ; no beauty ; no blessedness— a moral 
desolation. The descent of the Spirit upon the heart, 
like the gentle showers upon the earth, brings with 
it, life, beauty and fruitfulness. 'He shall come 
down upon them like rain upon the mown grass, as 
showers that water the earth.'" 

" Is that quotation from the seventy-second 
Psalm, a prophesy of the work of the Spirit, in the 
Spiritual Baptism ?" said Mr. Judd, a new thought 
seeming to inspire him. 

" I so understand it." 

"I'm a convert! I'm a convert!" ejaculated Mr. 
Judd, with evident emotion. 

"A convert to what?" said Mr. Bennett, with 
some concern. 

"I see it now! I see it!" continued Mr. Judd. 
" 4 1 will pour out my Spirit.' ' He shall come down 
liKe rain? ' The Holy Spirit fell on them.' Yes ! 
yes, I see it." 

"See what?" repeated Mr. Bennett. 

" I see the analogy between water Baptism, and 
the Baptism of the Spirit, as to the mode, it is the 
same in either case. The Spiritual Baptism comes 
by a pouring out, and a falling upon/ the water 
Baptism should come in the same way. John said, 



SCRIPTURAL BAPTISM. 91 

'I indeed baptize you with water, not in it. The 
in only shows the place vihere it was done, the with 
shows the manner of doing it." 

"I don't know about that," said Mr. Bennett. 
" If we were to give up immersion as the exclusive 
mode, there would be no special difference between 
us and the Congregation alists, or other Evangelical 
Churches. The distinctive policy of our Churches 
is based upon it." 

'-Do you think Baptist Churches would suffer 
any loss of piety, or influence, or usefulness, were 
they to give up ' close Baptism,' as you call it, and 
the restricted communion based upon it?" said the 
Colporteur. 

"I don't know," said Mr. Bennett, "I must 
think about it." 

"I hope you will," said Mr. Judd. "If it had 
not been for that, I should have joined your Church 
long ago." 

"Brother Bennett," said the Colporteur, "have 
you ever investigated the doctrine of the passage 
in the First Epistle of John, v, 8, where he says, 
'There are three that bear witness in earth — the 
spirit, and the water, and the blood ; and these 
three agree in one ?' " 

"I don't know as I have. Do you think there 
s any allusion to Baptism in it?" 
I do, most certainly." 



<c 



92 THE JUDD FAMILY. 

" Please to give us your exegesis of it.' 5 
"Well, to get a fair understanding of this pas- 
sage, please to notice the following particulars. First, 
The spirit, and the water, and the blood are three 
witnesses. Second, They testify to some fact. 
Third, They agree in one — method, mode, or man- 
ner of bearing their testimony." 

"I see," said Mr. Bennett. Mr. Judd gave a 
significant nod of his head, as if to say, " I see 
it too." 

"Let us now inquire, what fact, or truth, it is, 
to which they bear testimony. Look at man as a 
sinner, polluted, ruined, lost. What question of such 
absorbing interest, as the one whether he can be 
restored to the Divine favor ? Whether his sins 
can be washed away, and he restored to purity and 
life ? Saved. To an awakened conscience, how this 
question bears upon the mind. Will my offended 
Lord be gracious, will He, can He pardon, and re- 
store me to purity, to life ? And if so, how can 
He, and what agency will He employ? Man lost 
and polluted ! But God is love ; and from the deep 
fountains of that love, there comes a remedy — one 
just suited to our condition, and it challenges our 
faith and love. It bears to our troubled soul the 
Truth we most need to know. Aud here are God's 
three witnesses come to assure us of the fact. Hear 



SCRIPTURAL BAPTISM. 93 

their testimony. Let us call them on the stand, in 
the order named in this passage. 

" 1st. The Spirit. 'Ye must be born again,' — 
born of the Spirit. 'The Spirit itself beareth wit- 
ness that we are born of God.' ' We shall be bap- 
tized (purified) with the Holy Ghost.' 

" It is a truth recognized by all evangelical 
Christians, Baptist Churches included, that the Holy 
Spirit is the source and efficient agent of all spirit- 
ual life. And purity is the essential condition of 
life. Love is the essential element in all purity. 
Love is of God. ' The love of God shed abroad in 
our hearts by the Holy Ghost which is given unto 
us.' Thus, in a word, the peculiar work of the 
Spirit, is to enlighten, purify, and save sinners, and 
to this great work it bears its testimony. 

" 2d. The testimony of the water. 1 1 will sprin- 
kle clean water upon you, and ye shall be clean 
from all your flltbiness, and from all your idols will 
I cleanse you.' c So shall He sprinkle many nations.' 
1 Sprinkle water of purifying upon them.' t Arise, 
and be baptized, and wash away your sins.' 

"Thus, all through the Divine Word, water is 
regarded as the agent of physical purity, and as a 
symbol, bears its testimony to moral or spiritual 
purity. 

" 3d. Now let us listen to the testimony of the 
third witness — the blood. 



94 THE JUDD FAMILY. 

" c And by the Law almost all things are purged 
with blood, and without the shedding of blood there 
is no remission. ' ' The blood of His Son, Jesus 
Christ, cleanseth from all sin/ 

" These items might be greatly multiplied, but 
these are sufficient. Here, then, we have three wit- 
nesses bearing testimony to the fact of moral purity 
— that God has set his heart on sinners, and is em- 
ploying all the means at His command to save them 
from their sins — to purify their hearts by Faith, and 
to tit them for the purity and the bliss of heaven. 

" But they agree in the manner, or mode, of 
bearing their testimony. Let us, then, mark this 
agreement. 

"The mode hi which the Spirit bears its testi- 
mony, is by a pouring out, :\nd falling upon. 'He 
shall come down like rain upon the mown grass.' 

" The blood bears its testimony in the same way. 
'For when Moses had spoken every precept to all the 
people, according to the Law, he took the blood of 
calves, and of goats, with water and scarlet wool, and 
hyssop, and sprinkled both the book and all the peo- 
ple.' { For if the blood of bulls, and of goats, and the 
ashes of an heifer, sprinkling the unclean, sanctifieth 
to the purifying of the flesh, how much more shall 
the blood of Christ, who through the Eternal Spirit, 
offered himself without spot to God, purge your 
conscience from dead works, to serve the Living 



SCRIPTURAL BAPTISM. 05 

God.' * Elect, through sanctification of the Spirit 
unto obedience, and the sprinkling of the blood 
of Jesus Christ.' 

• Here are two of the witnesses, who bear their 
testimony by affusion, or sprinkling. Does the water 
agree with them? John says it does, for they agree 
in one. Let us, then, see what is said of this mat- 
ter in the Word. 

"In Isa. ur, 13, 14, 15, we have a most graphic 
prophetic description of the sufferings of Christ, in 
His atoning death, and of the glory that should 
follow, in souls redeemed and purified among many 
nations. i As many were astonished at thee; (his 
visage was so marred more than any man, and his 
form more than the sons of men). So shall he sprin- 
kle many nations.' 

"Ezekiel narrates with prophetic clearness, the 
same blessed work of purifying under the gospel. 
i Then will I sprinkle clean water upon you, and ye 
shall be clean, from all your filthiness, and from all 
your idols will I cleanse you. A new heart also 
will I give you.' Ezek. xxxvi, 25, 26. 

"Now but one of two inferences can be drawn 
from these passages of Scripture. Either they con- 
tain a prophetic statement of water Baptism, under 
the Gospel, as the terms would seem to indicate, 
or the Spiritual Baptism is prophesied of. In either 
case, it is a sprinkling, and not an immersion. If 



96 THE JUBD FAMILY. 

water Baptism is here referred to, then here is your 
warrant for sprinkling. And if the Spiritual Bap- 
tism is here spoken of under the emblem of water 
sprinkled upon them, then, surely, the symbol should 
agree with the fact; and if the three witnesses 
agree in the mode or manner of bearing their tes- 
timony, as this passage asserts, then the water must 
bear its testimony by a pouring out, and falling 
upon, like rain upon the mown grass." 

" There," said Mr. Judd, " what can you say to 
that, Brother Bennett ? Is'nt it as clear as a sun- 
beam ?" 

"I have nothing to say at present," said Mr. 
Bennett. " I must think about it. It does not agree 
with my opinions. I confess, I am not prepared to 
answer the argument of Mr. Nixon. I was not 
aware that there was the weight of argument on 
that side of the question, that has been shown to- 
night and last night. Possibly I may be wrong. 
I am not, however, convinced of it at present ; but 
I mean to reexamine the whole subject." 

"Well, for my part, I believe I have got my 
eyes open," said Mr. Judd. " I see a beauty and 
significance in Baptism I never saw before, and it 
draws my heart up to God, in strong desires for 
the higher Baptism; and I feel as though I want 
to receive both the symbol, and the thing signified, 



SCRIPTURAL BAPTISM. 97 

and to publicly enter into covenant with God, and 
His people, and seal myself His forever." 

" Amen," said Mr. Alvord, highly delighted with 
the progress Mr. Judd was making in the way of 
Truth. 

On the second Sabbath but one, after the inter- 
view narrated above, a large audience gathered at 
the Congregational Church to witness the consum- 
mation of the ardent wishes of Mr. Judd. But he 
was not alone. Mrs. Judd, who had been a silent 
listener to the facts and truths that had won her 
husband, found her heart sweetly drawn in the same 
direction; and she too rejoiced to receive the seal 
of the covenant. And what is most singular, they 
came with their household, the children of their 
mutual love, now dearer to them than ever. 

'Being Christ's, they were Abraham's seed and 
heirs according to promise,' and as such they re- 
ceived Baptism, a seal of the righteousness of Faith; 
and the seal of the covenant was placed on their 
children, as the c seal of circumcision ' had been 
placed on Abraham's children, c who is the father 
of us all.' 

The steps that led to this further change of 
view, and the consequent Baptism of their children, 
will be narrated in a subsequent chapter. 

It was a joyful hour to Mr. and Mrs. Judd, when 
at the close of the morning service, they presented 

The Tudd Family, « 



98 THE JUDD FAMILY. 

themselves and their children — six in all — at the 
altar of consecration. And when the Pastor, Rev. 
Mr. Truman, poured the water of consecration upon 
the head of Mr. Judd, and pronounced the words, 
I Baptize thee in the name of the Father, and of the 
So?i, and of the Holy Ghost, the Spirit fell like 
electric shocks, thrilling every nerve of his body, 
and so filling him with light and love, that it was 
some moments before he so came to himself as to 
be able to rise from his kneeling posture. 

The reader need hardly be assured of the solemn, 
and yet joyful feeling pervading that large audience. 
The silent tear that moistened many an eye, betrayed 
emotions too deep for utterance. Mr. Alvord, in 
particular, was so overcome with joy that he wept 
like a child. With a heart overflowing with broad 
Christian charity, what cared he if Mr. Judd had 
not united with his branch of the Church. He 
had found a home, where he could meet him at the 
communion table, as well as in the prayer and con- 
ference meeting, and it was enough. 



SCRirTUKAL BAPTISM. 99 



CHAPTER V. 



i 

ilT THE time of the events narrated in previous 
^(chapters, the Rev Mr. Truman, the Pastor of 
the Congregational Church, was absent with his 
wife, on a visit to her parents, in the eastern part 
of the State, and did not return until after the 
gathering at Mr. Judd's. 

He stood high among his parishioners as a man 
of piety and learning, possessing an open, ingenuous 
countenance, and that approachability that made 
even the poorest of his flock feel" at home in his 
presence. He drew men toward him by the cords 
of a strong sympathy ; a sympathy his winning man- 
ner and gentle words inspired. 

This gentility and suavity of deportment is more 
the result of the soul's genuine sympathy with Christ, 
in his great work of lifting a world out of the ruins 
of sin, than from any lessons taken at the feet of a 
Chesterfield. Divine love in the heart, gushing out 
in the eye, breathing forth in the voice, and creating 
an overflowing compassion for the erring and the lost, 



100 THE JUDD FAMILY. 

and a yearning tenderness toward the helpless and 
the ignorant, will do more to form the true gentle 
man, than all the heartless rules of your modem 
amateurs in gentlemanly breeding. 

The two most important qualifications of a min 
ister of the Gospel, are a mind thoroughly disciplined 
and enlightened with Truth, and a heart overflowing 
with love. 

These qualifications Mr. Truman possessed in a 
good degree, which enabled him to apprehend Truth 
in its elemental and fundamental principles, and to 
present it with such clearness of statement, that the 
most uneducated of his parishioners could apprehend 
and feel it. 

In the afternoon of the day following Mr. Tru- 
man's return home, Mr. Judd sat by his own fire in 
deep thought, while Mrs. Judd sat quietly engaged 
in sewing. At length, rousing up, he said, "Wife, 
what do you think of infant Baptism?" 

" I don't know as I have any thoughts about it," 
she replied. " I've heard Elder Bennett speak of it 
quite disdainfully, and call it a relic of popery ; and 
when Mr. and Mrs. Alvord had their children Bap- 
tized by the Presiding Elder, at the Quarterly Meet- 
ing, Mrs. Wilmot stuck up her nose, and called it 
' #a£?/-sprinkling.' " 

"Well," said Mr. Judd, "it's either right or 
wrong, and I'm going to inquire into it. If it's 



CSKIPTURAL BAPTISM- 101 

right, it is our duty to have our children Baptized ; 
and if it is wrong, we ought to know it. I've a plan 
in my head." 

" What is it ?" 

" I've a notion to ask the two ministers, Mr. Ben- 
nett and Mr. Truman, to tea to-morrow afternoon, 
and when they are here, I'll introduce the subject, 
and we will learn what they can say for and against 
it. In that way we can get Mr. Bennett's strongest 
objections to it, and Mr. Truman's best arguments 
for it." 

" I thiuk it would be a good plan, myself," said 
Mrs. Judd. " It's a subject I am in no way prepared 
to judge of, or to act upon, and yet it may be a 
duty we owe our children." 

It was accordingly agreed upon, that the two 
ministers should be invited to tea on the following 
day. And when Mr. Judd gave them the invitation, 
he deemed it proper to hint to each one the object 
he had in view, so that each might previously refresh 
his memory with the best arguments for and against. 

Now it so happened, that on the Sabbath pre- 
vious, Mr. and Mrs. Judd listened to a sermon from 
Mr. Bennett, in which he made the statement that 
God had no organized or visible Church on earth, 
till after the coming of Christ ; the Abrahamic cov- 
enant referred only to temporal blessings, and was 
designed to serve a temporal end only. At the time, 



102 THE JUDD FAMILY. 

Mr. Judd thought nothing of it. He had often heard 
such sentiments expressed by Baptist ministers with- 
out raising the inquiry as to whether they w r ere right 
or wrong. 

But the next morning, at family worship, as he 
read the third chapter of Galatians, he paused two 
or three times while reading, as if in deep thought 
upon the current of the Apostle's reasoning, without 
making any comments at the time, however. But, 
after prayer, he took up his Bible and sat down for 
a review of the chapter. 

His mind seemed to dwell particularly on the 6th, 
7th, and 8th verses. "Even as Abraham believed 
God, and it was accounted to him for righteousness. 
Know ye, therefore, that they which are of faith, the 
same are the children of Abraham. And the Scrip- 
ture foreseeing that God would justify the heathen 
through faith, preached before the Gospel unto Abra- 
ham, saying, in thee shall all nations be blessed." 
Passing down the page, his eye rested on the 14th 
verse. " That the blessing of Abraham might come 
on the Gentiles through Jesus Christ that we might 
receive the promise of the Spirit through faith." 

He stopped, and inquired within himself " What 
is the blessing of Abraham ?" 

" Why," soliloquized he to himself, " it must be 
the blessing of the Abrahamic covenant ; and this 
with all its train of good has come upon the Gen- 



SCRIPTURAL BAPTISM. 103 

tiles." His eye passed back up the page to the 
8th verse. " And the Gospel was preached to Abra- 
ham, and he believed it, and it was accounted to 
him for righteousness." 

" I see it ! I see it ! " he exclaimed. " The 
Abrahamic covenant was a Gospel covenant, and 
Elder Bennett was mistaken. That's certain." 

Mr. Judd did not then see the bearing of this 
truth upon the question of Infant Baptism ; and for 
the present we will let him rest where he is. Sub- 
sequent discussions may lead him to a just appre- 
ciation of this fact. Our progress in truth is a step 
at a time. Jesus taught his disciples as they were 
able to bear it. 



104 THE JTTDD FAMILY. 



CHAPTER VI. 



J I HE HOTJK at length arrived, and the two min- 
j isters met at Mr. Judd's. After the usual civil- 
ities, Mr. Judd opened the subject by saying, 
" Brethren, my mind has been drawn to the subject 
of Infant Baptism of late, and I feel anxious to 
settle the question for myself as a matter of duty ; 
and Mrs. Judd shares with me in this desire. We 
have a family of children growing up, and we owe 
to them the duty of training them in the nurture 
and admonition of the Lord. Infant Baptism is 
right or wrong. If right, then it is our duty to 
have them Baptized. It is this question that we 
wish you to help us settle. As our ignorance of 
the Scriptures, especially upon this point, is so great, 
we wish you to discuss its merits, for and against. 
Listening to your arguments, we hope to be able 
to arrive at just and Scriptural views upon this im- 
portant subject." 

Then turning to Mr. Truman, he said : " You 
believe Infant Baptism to be Scriptural and right, 
and practice accordingly?" 



SCRIPTURAL BAPTISM.^ 105 

"I do, most certainly." 

" And you think it un-scriptural and wrong, and, 
therefore, you are opposed to it?" 

"I do," said Mr. Bennett, with emphasis. 

"Here, then, you are fairly at issue," said Mr. 
Judd. "Will Brother Bennett state his objections 
somewhat in detail ?" 

"I have several objections," said Mr. Bennett. 

" 1. I can find no command in the New Testa- 
ment to Baptize children, nor any examples of In- 
fant Baptism. 

" 2. I can find nothing but believers' Baptism. 
Jesus said, 'He that believeth and is baptized, shall 
be saved.' Infants cannot believe, and therefore 
should not be Baptized. 

" 3. I am opposed to it because it is useless. 
What good can it do to Baptize an unconscious 
babe ? 

" 4. It deprives the child of its own choice, and 
of going forward in Baptism upon the profession 

of its own Faith. 

"5. And I am opposed to it, because I believe 
it to be a relic of popery." 

"Well," said Mr. Truman, smiling, "Brother 
Bennett, your faith on that subject is rather of the 
negative order. Is Infant Baptism any where for- 
bidden in the Scriptures ?" 



106 THE JUDD FAMILY. 

" I don't know that it is, in express terms, but 
I think it is by implication." 

"From what particular fact, or circumstance^ 
stated in the Scriptures, do you draw your infer 
ence?" said Mr. Truman. 

"The Savior said, 'He that believeth and is 
baptized, shall be saved ; but he that believeth not 
shall be damned.' Infants cannot believe, and, there- 
fore, should not be Baptized." 

" So you think infants to be unbelievers, do you?" 

" Why no, not exactly that, but they are not 
believers," said Mr. Bennett. 

"Then you believe in infant damnation, I see." 

" No, by no means," said he, rather indignantly. 

" But does not Jesus say, ' He that believeth 
not, shall be damned V And you say that infants 
do not believe. If this is true, they must, of course, 
be damned." 

"But they are incapable of Faith, and, there- 
fore, should they die in infancy they will be saved 
without it." 

" Well," said Mr. Truman, " if they can be 
saved without Faith, there is nothing to hinder 
their being Baptized without it. But/, Brother Ben- 
nett, if your position is true, that infants do not, 
and cannot believe, should they die in infancy their 
damnation is inevitable, otherwise Jesus spake falsely. 
Now, as I do not believe in infant damnation, and 



SCRIPTURAL BAPTISM. 107 

as I do believe that Jesus spake infallible truth, 
when he used that language, I am compelled to 
reject your position. And I now assert that, in the 
eye of God, all infants are regarded and treated 
as believers." 

Mr. Bennett shook his head as expressing dissent. 

" Will the testimony of Jesus be authority with 
you?" said Mr. Truman. 

" Certainly." 

Mr. Truman took the Bible, and turning to 
Matth. xvin, 5, 6, read: "' Whoso shall receive 
one such little child in my name, receiveth me. 
But whoso shall offend one of these little ones 
which believe in me, it were better that a mill-stone 
were hanged about his neck, and he were drowned 
in the depth of the sea.'" 

Mr. Judd repeated the words, ' which believe in 
me.' It was a new thought, and it came home with 
power to his mind. There was the testimony ot 
Jesus that infants were believers. 

Mr. Bennett was emphatically dumb. What 
could he say? Any attempted quibble would only 
make his objection contemptible. Mr. Truman con- 
tinued : 

"Jesus not only asserts that little children do 
believe in Him, but He pronounces blessings upon 
those who receive them in His name." 

" But how can a little child believe ? Christian- 



108 THE JUDD FAMILY. 

ity is a system of doctrinal truths, so deep and pro- 
found that the mind of a seraph can scarcely grasp 
them in their fulness," said Mr. Bennett. "How 
can a little child, whose mind is yet in embryo, 
take any intelligent view of Christian truth?" 

"You make Faith a speculation of the mind, 
which, of itself, is not saving. In that sense, the 
devils believe and tremble. The Apostle says : 
' With the heart, man believeth unto righteousness.' 
Saving faith is, therefore, an exercise of the heart, 
rather than of the intellect. As Faith, in this sense, 
brings the soul into harmony with God, and changes 
its attitude from rebellion to that of filial obedience, 
it becomes the synonym of the condition of the 
soul at one with God. Such being the relation of 
the infant, till it goes into rebellion of its own free 
choice, which it need not do, as all infants are 
classed as believers." 

" But after all, I can't see it," said Mr. Bennett. 
" All infants are sinful, and need regeneration .to fit 
them for heaven." 

" Then you think that if the child dies without 
being regenerated, it will be lost, I see." 

" Oh, no ! In case of the death of an infant, I 
think God will regenerate it, and fit it for heaven." 

"What, without Faith?" 

"Yes, of His own free grace." 

" If He can regenerate the heart of a dying in- 



SCRIPTURAL BAPTISM. 109 

fant, will you tell me what stands in the way of 
the regeneration of the living infant, Brother Ben- 
nett?" 

Mr. Bennett admitted that Mr. Truman's position 
was right. 

'• Now, Brother Bennett," said Mr. Truman, 
" since water Baptism is the symbol of the work of 
regeneration in the heart, according to your own 
theory, and since God is able to regenerate the 
heart of an infant, as you say, without Faith, 
why may not an infant receive the sign, or symbol 
of the thing signified ?" 

Mr. Bennett felt the force of this reasoning, and 
made no answer. 

"The truth is," said Mr. Truman, "there is 
great mist thrown around this subject — the relation 
of the infant to the moral government of God. 
Justification by Faith, pre-supposes a condition of 
sin and rebellion. No child is a sinner till it ac- 
tually sins. Till then, it is not condemned, and 
needs no forgiveness. If the child has not sinned, 
what is there to bar it from heaven ? If you say 
the child is representatively guilty in Adam, then 
it is representatively justified in Christ. His aton- 
ing work, according to the etymology of the Word, 
brings the child into atonement with God, and that 
relation can be disturbed only by actual sin on the 
part of the child," 



110 THE JUDD FAMILY. 

Here Mr. Truman paused, to give Mr. Bennett 
the opportunity of a reply. 

"I see nothing wrong in your statement," said 
Mr. Bennett. 

" There is a time in the life of every child com- 
ing to years of accountability, when it puts forth 
its first accountable act, and that act will be one 
of loving obedience to God, or of sinful rebellion* 
Now, as ' love is the fulfilling of the law,' it follows 
that all true obedience must spring from love. That 
love must, therefore, preexist in the heart of 
the child as a condition of obedience. But love 
itself, is the outgrowth of a regenerate heart. One 
of two things must, therefore, be true, either the 
heart of the infant must be regenerated, or sin is 
the natural result in default of it. The power, and 
the disposition to avoid sin are the result of Grace, 
and, therefore, show that grace exists in the child 
before it reaches the years of accountability, and 
thus the child is a believer." 

This was a new thought to Mr. Judd, and it 
carried with it a deepening sense of parental re- 
sponsibility. True Christian love in the heart of 
parents, is a moral magnetic force, in its nature 
adapted to awaken love in the heart of the child. 
Christ formed in the heart of the parent, is the 
fountain and source of love ; therefore Christ, as an 
indwelling Savior, becomes, through the parent, a 



SCRIPTURAL BAPTISM. Ill 

renewing regenerating power in the child. Love 
beaming out in the eye, breathing forth in the voice, 
and awakening a jealous guardianship over the 
Spiritual well-being of the child. This is the golden 
chain that shall draw the child up to God. Oh ! , 
how supremely beautiful and all-conquering is Love. 
It is essentially Divine." 

" What do you understand by receiving children 
in the name of Christ?" said Mr. Judd. 

"That is an important question, and I would 
like to have Brother Bennett answer it," said Mr. 
Truman. 

' " I don't think it means to Baptize them, and 
take them into the Church," said Mr. Bennett. 

"And yet, Jesus declares them believers," said 
Mr. Truman. " How long must a child be a be- 
liever, before it is entitled to Baptism, and a home 
in the Church?" 

"Why," rejoined Mr. Bennett, "if I really 
thought a child a believer, I should think it my 
duty to Baptize it immediately, and take it into the 
Church." 

"Just so," said Mr. Truman. "Now as I have 
the testimony of the blessed Jesus that infants are 
believers ; and since He assures me that if I receive 
them in His name, I receive Him, I think myself 
authorized to receive and Baptize them." 

Mr. Bennett remained silent, and Mr. Judd gave 



112 THE JUDD FAMILY. 

his wife a half-quizzical look, the same as to say, 
There is truth in that, don't you think so ? Mr. 
Truman resumed : 

"I would not, however, have Brother Bennett 
think that I rest the duty wholly, or even mainly, 
on that passage. The testimony for Infant Baptism 
is cumulative and even voluminous." 

"Then you think that to receive a child in the 
name of Christ, in the sense He meant to teach, is 
to Baptize and admit it into the Church?" said 
Mr. Judd. 

"I certainly believe that it means to Baptize 
and recognize them as members of the general 
Church, and as in covenant relation to Christ as 
their Redeemer and Savior ; not because they are 
at the time capable of understanding the nature of 
covenant obligations. But God undoubtedly regards 
them as His own children, and He would have ns 
regard and treat them as such, and give them, the 
sheltering care of His house, that they may be 
trained up for Him." 

" So you believe in infant church membership," 
said Mr. Bennett. 

" In the sense I have just defined it, I most cer- 
tainly do," said Mr. Truman. 

"How long will it take to have the Church filled 
with dead or unconverted members ?" said Mr. Ben- 
nett. " That is the result of Infant Baptism." 



SCRIPTURAL BAPTISM. 113 

"Do you think that to be a necessary result?" 
said Mr. Truman. 

" I think it to be the natural consequence of In- 
fant Baptism," was his reply. 

" Do you think Methodist, Presbyterian, or Con- 
gregational Churches are more dead and formal 
than Baptist Churches?" 

" I cannot say that I do," rejoined Mr. Bennett. 

" And yet, you know they all believe in, and 
practice Infant Baptism ; but the consequences you 
apprehend do not follow. The truth is, Mr. Ben- 
nett, your prejudices have blinded you to the real 
facts in the case. We do not believe that either 
Infant or Adult Baptism initiates into any visible 
Church organization. It only brings the person so 
Baptized into a general covenant relation to the 
catholic, or general Church, and is an acknowledged 
covenant relation of the Baptized to Christ and His 
spiritual household. When, therefore, we put the 
seal of the covenant upon either adult or infant, 
we simply say that we regard them as belonging 
to Christ, and they, by that act, enter into visible 
covenant relation to Him as their Redeemer and 
Savior. And hence, also, in the case of our chil- 
dren, we pledge, in their name, and our own, to 
train them up for Him." 

"But, after all, I cannot see what good it can 
do an infant to sprinkle a little water in its face." 

The Judd Family, 8 



114 THE JUDD FAMILY. 

interposed Mr. Bennett. " It certainly has no knowl- 
edge of what it is done for." 

"Will you please inform us what good it does 
to Baptize an adult? Does it wash away his sins, 
or confer any real holiness upon him ?" 

"Why, as to that," said Mr. Bennett, "the good 
is only a relative one. It is an act of obedience 
to God, and a solemn profession of Faith in the 
Lord Jesus Christ." 

"But is there no higher end to be attained? Is 
Baptism only a test of fealty to Christ?" 

"Certainly. As you say, it places us in visible 

covenant relation to Christ, and in endearing cov- 
enant relation to his people, and all the promises 
and restraints of that covenant bear upon us for 
our good." 

" That is beautiful, and as true as it is beautiful," 
said Mr. Truman. Then turning to Mr. Judd, he 
said, " Brother Bennett has answered his own ques- 
tion, by stating that the benefit of Baptism is only 
a relative good, a good not growing out of Bap- 
tism itself, but out of the covenant relation of which 
Baptism is the seal. The good it does the adult is 
precisely the good it does the infant. It is the 
good of a Divine restraint from sin, and of holy 
encouragement in the path of obedience — drawn 
from the consideration of the vows of God upon us. 



SCRIPTURAL BAPTISM. „ 115 

It is, therefore, a good running through our entire 
pilgrimage." 

" That is all well, very well, for one old enough 
to understand covenant obligations, but what good 
can it do an unconscious babe ?" said Mr. Bennett. 

" Paul the Apostle anticipated a similar objection 
in regard to circumcision, and answers, ' Much every 
way? and in the same strain, but in the language 
of another, I will answer, 6 Much every way,' but 
chiefly in that it brings the Baptized infant into a 
visible covenant relation to its God, and into an 
acknowledged relationship to the General Church; 
and if the parents, and the minister, and the Church 
do their duty, in teaching the child in time to 
come, the design and meaning of that sacred ordi- 
nance, it will continue to exert a salutary influence 
in every period of its subsequent life ; and it shall 
know and feel that its Redeemer, and the Church, 
and the minister, as well as its parents, loved it, 
when it was an unconscious babe ; and that fact 
will be one important tie that shall bind it in ever- 
lasting love and obedience to God." 

Mr. Bennett saw, and felt the force of Mr. Tru- 
man's reasoning. He arose and walked to the win- 
dow, and looked out, evincing some agitation of 
mind, and then, turning around, he remarked : 

" If Baptized children were properly instructed, 
as they should be, I presume an argument, or mo- 



116 THE JUDD FAMILY, 

live of restraint on the one hand, and of encourage- 
ment on the other, might be drawn from the fact 
of their Baptism, to secure their early obedience to 
God. But I have seen so many thoughtless parents, 
who, in presenting their children for Baptism, have 
seemed only to rely on some mysterious grace to 
accompany the act for their salvation, who neither 
repent of their own sins nor teach their children to 
repent of theirs, that I have been thoroughly dis- 
gusted with the whole thing. Is not this a crying 
sin ? And do you wonder that I am opposed to 
Infant Baptism, when such facts are so frequently 
met with?" 

"Are we to judge of the wisdom of a Gospel 
ordinance by the abuse of it in the hands of sinful, 
erring men?" said Mr. Truman. "Should we not 
rather look at the benefits it is capable of working 
out, and is designed to accomplish, when used ac- 
cording to the will of God ? It is the duty of all 
parents, not only to give themselves, but their chil- 
dren to God, and to use for themselves and their 
offspring, all the helps that Divine wisdom places at 
their disposal. The neglect of one branch of duty 
is no justification for neglecting another. ' These 
ought ye to have done, and not to leave the other 
undone.' " 

"Well," said Mr. Bennett, "I shall waive that 
point with only one word, I have met with so 



SCRIPTURAL BAPTISM. 117 

many profane and openly wicked persons who were 
Baptized in infancy, that it seems to me a desecra- 
tion of the ordinance to apply it to any till they 
give evidence that they are Christians." 

" And have you not seen those who were Bap- 
tized upon the profession of their Faith, who, after- 
wards, set at naught their covenant vows, and 
became openly wicked ?" said Mr. Truman. 

"I have," said Mr. Bennett. 

" Does their unfaithfulness make the truth of God 
of none effect ? Would you deny Baptism to believ- 
ing men because some have proved unfaithful who 
have taken its obligations upon them?" 

Mr. Bennett confessed that Mr. Truman was 
right. The case was a plain one. 

Mr. Truman then took up the Bible that lay on 
the center-table, and turning to Matth. in, 2, read : 
'Repent ye, for the kingdom of God is at hand.' 
Then turning to chapter vi, 33, he read : c But seek 
ye first the kingdom of God and His righteousness.' 
Then addressing Mr. Bennett, he said : " Will you 
give us what you think to be the usus loquandi, or 
a fair exegesis of the phrases, Hhe Kingdom of 
Heaven? and the c Kingdom of God? in these pas- 
sages ?" 

Mr. Bennett replied, that in his opinion, the two 
phrases were expressive of the same thought or 
truth, and that thought was also expressed by the 



118 THE JUDD FAMILY. 

phrase, 'the Kingdom of Christ,' or 'the Kingdom 
of Grace,' embracing all who take Christ as their 
King, and His Gospel as their law. 

"That is the view I take of it," said Mr. Tru- 
man. " But is not the relation Christ sustains to 
His people as Lawgiver and King, a covenant re- 
lation, and is not Baptism the external seal of that 
covenant ?" 

Mr. Bennett answered in the affirmative. 

"That being the case, the usus loquandi is the 
same wherever the phrases occur," said Mr. Tru- 
man. Then turning to Luke, xvm, 15, 16, 17, he 
read : ' And they brought unto him also infants, 
that he would touch them; but when his disciples 
saw it, they rebuked them. But Jesus called them 
unto him, and said, Suffer little children to come 
unto me, and forbid them not; for of such is the 
Kingdom of God. Verily I say unto you, whoso- 
ever shall not receive the Kingdom of God as a 
little child, shall in no wise enter therein.' " 

" Now," said Mr. Truman, " is it not evident 
from this passage, that children sustain the same 
relation to Christ that true believers do — in fact, 
that they are regarded and treated as true believers 
by the Lord Jesus Christ?" 

" But it does not follow that they ate to be Bap- 
tized," interposed Mr. Bennett. "Jesus only put 
His hands on them, and blessed them." 



SCRIPTURAL BAPTISM. 119 

" We have never contended that Jesus Baptized 
them — at least with water; but as all the acts of 
Jesus are full of moral significance, we contend that 
this was an instance in which He taught by action. 
And we also contend that the great lesson here 
taught is, that children should be regarded and 
treated as members of the household of Faith, and 
that nothing which shall be for their right moral 
training shall be withheld. 

"Now if Baptism, by bringing the adult Chris- 
tian into visible covenant relation to Christ and His 
Church, becomes a means of edification and holy 
encouragement, then the same should be conferred 
upon the infant, and for the same reason. In fact, 
this passage, rightly understood, is an explicit war- 
rant for Infant Baptism." 

To this argument Mr. Bennett made no reply, 
and as the reader will see, there was no chance for 
one. The argument was conclusive, and here was 
a de facto warrant for Infant Baptism. 



120 THE JUDD FAMILY. 



CHAPTER VII. 



i 

/4T THE close of our last chapter, our two cler- 
\) ical disputants were called to tea. The merits 
of the tea-table were discussed in an equally amiable 
spirit, and with the good cheer which the ample 
board of our friend Judd afforded they were re- 
freshed in body, at least. Meanwhile, our host 
feeling that if they had been partakers of his car- 
nal things, he and his good wife had, in turn, been 
partakers of their spiritual things. A class of facts 
new to Mr. and Mrs. Judd had been brought for- 
ward and discussed, and these discussions were 
giving shape to their convictions of duty, that in 
due time will bear appropriate fruit. 

Having supplied the wants of the outward man, 
the party returned again to the parlor to renew the 
discussion. Mr. Truman re-opened it by saying, 

" Brother Bennett dropped one expression in the 
commencement of our discussion, from which I may 
have drawn a wrong inference. You said you could 
find no testimony for Inafnt Baptism in the New 



SCRIPTURAL BAPTISM. 121 

Testament. Am I to infer that you reject testimony 
from the Old Testament upon this point, by this 
express mention of the new ? " 

Mr. Bennett replied: "We believe it to be an 
ordinance of the New Testament, exclusively, be- 
cause in this alone, we have an account of the 
organization of the Church of Christ." 

"Do you mean to say that God had no organ- 
ized Church in the world, till after the coming of 
Christ?" 

" I mean to say that there was no gospel Church 
till after the coming of Christ. The Old Testament 
reveals a Law dispensation. The New Testament 
opens to us the Gospel dispensation. I believe the 
Old Testament to be a revelation of the Law, in- 
stead of the Gospel. It was a dispensation of types 
and shadows, and of cumbersome ordinances that 
were to be done away when Christ came. It con- 
tained promises and prophecies of the coming Mes- 
siah, but it was only when Christ came that the 
true Church was set up on earth." 

" Are the views you now express entertained by 
Baptist ministers and Churches generally ?" inquired 
Mr. Truman. 

"Very generally, I think," he replied. 

"Then it seems that you believe there was no 
Gospel Church, nor any preaching of the Gospel, 
till after Christ came?" 



122 THE JUDD FAMILY. 

"That is my opinion," said Mr. Bennett. 

" I regret to learn that you differ so widely from 
the Apostle Paul. He tells us (Gal. in, 8,) 'And 
the Scripture foreseeing that God would justify the 
heathen through faith, preached before the Gospel 
unto Abraham.' In the 6th verse it is said, 'Abra- 
ham believed God, and it was accounted unto him 
for righteousness.' 

"Here," continued Mr. Truman, "we have the 
explicit statement that the Gospel was preached to 
Abraham, that he believed it, and that this Faith 
was accounted to him for righteousness. Paul gives 
utterance to the same sentiment in Rom. iv, 9, 10, 
' For we say that faith was reckoned to Abraham 
for righteousness. How was it then reckoned, when 
he was in circumcision, or in uncircumcision ? Not 
in circumcision, but in uncircumcision: and he re- 
ceived the sign of circumcision, a seal of the right- 
eousness he had, yet being un circumcised.' 

"In this language Paul asserts, not only that 
Abraham believed the Gospel, but that circumcision 
was to him a sign and seal of this Gospel faith." 

Mr. Truman paused for an answer from Mr. 
Bennett, but he made no reply. In the face of such 
testimony what could he say ? Silence was his best 
answer. So Mr. Truman continued: 

" I should be unwilling to do our Baptist breth- 
ren any injustice, I love them for their many ex- 



SCRIPTURAL BAPTTSM. 123 

cellent qualities, and for their unflinching advocacy 
of the Truth, as they understand it. I do not be- 
lieve they would intentionally pervert the Truth ; 
but it has seemed to me that their position on this 
point is the result of special pleading, to avoid the 
argument drawn from the example of Abraham in 
circumcising his children, in the application of it 
to the question of Infant Baptism." 

Mr. Truman resumed : 

"We have only to look at Paul's argument in 
the third chapter of Galatians, with some attention, 
to see that he makes the following points: 

"1. The Gospel was preached to Abraham by 
God himself, and Abraham believed it. 

u 2. He entered into covenant with Abraham, 
to be a God unto him, and his seed after him ; and 
that this was, therefore, a Gospel covenant. 

" 3, That circumcision was given as a visible 
sign and seal of that covenant. And 

" 4. That the law dispensation, as you call it, 
was not given till four hundred and thirty years 
afterward, and did not supercede nor abrogate this 
Gospel covenant; but was added, as an appendix, 
because of transgressions, till the seed (Christ) should 
come, whom Abraham's faith embraced in the prom- 
ise, 'And in thy seed shall all the families of the 
earth be blessed.' " 

" Then you believe the visible Church was or- 



124 THE JUDD FAMILY. 

ganized in the family of Abraham?" said Mr. 
Bennett. 

u Precisely," rejoined Mr. Truman. " So far as 
the Church can have a visible form, it began in 
the family of Abraham." 

" But did not God promise in that covenant to 
give the land of Canaan to Abraham, and his seed 
after him, for an everlasting possession? Was it 
not, therefore, a covenant having respect to tem- 
poral blessings?" 

To this Mr. Truman replied : " Does not Paul 
tell us that c godliness is profitable to all things 
having the promise of the life that now is, and also 
of that which is to come?' Is it, therefore, any less 
a Gospel of rich spiritual blessing, because it brings 
with it temporal good?" 

Mr. Bennett saw the force of this reasoning, and 
was silent, so Mr. Truman continued : 

" Can it be that you have always taken so low 
a view of the Abrahamic covenant, as to suppose it 
had respect only to temporal blessings ? What was 
Canaan to Abraham as an inheritance, compared to 
the fact that God was to c be a God unto him, and 
his seed after him,' in their generations? 

" The descendants of Abraham were divided into 
nations, as the Ishmaelites, Edomites, and Jews; 
but to none of them was the law given in the same 
sense as to Israel. God's election of grace placed 



SCRIPTURAL BAPTISM. 125 

the Messiah in this branch of the Abrahamic family. 
It was God's design that Israel should be a pre- 
Christian nation. But mere nationality was not the 
end for which they were made a nation. They 
were to be models of all manly virtues, and to re- 
flect in their lives the beauty of the Lord. The 
Law was given to them as it is given to all men 
through them, because of transgressions, and it was 
to serve as a school-master to bring them to Christ. 
It could not, therefore, disannul the promise, or make 
it of none effect." 

" I believe several Eastern nations practice cir- 
cumcision," said Mr. Bennett. "Are they God's 
covenant people on that account ? Is it not rather 
to them a badge of national descent?" 

Mr. Truman replied : " What important truth of 
revelation has not been turned into a lie by the 
ignorance and wickedness of men ? The question is 
not what men ignorantly suppose circumcision to be ; 
but rather, what God designed it to be — the sign 
of the circumcision of the heart, and the seal of a 
covenant of rich spiritual and temporal blessings." 

Mr. Bennett made no reply. He had thus far 
been worsted in every argument. He had been the 
attacking party, but every stroke of his weapon had 
been turned aside, and the weapon itself lay harm- 
less at the feet of his antagonist. 



126 THE JUDD FAMILY. 



CHAPTER VIII. 



ft 

J I HE STILL hour of evening had now arrived. 

j The noise and bustle of the world was hushed 
to silence. The affairs of the household had been 
arranged, and the large, old-fashioned lamp was 
shedding its mellow rays from the center-table in 
the parlor. The air was calm and balmy without, 
but bordering on the cold, while the first filmy rays 
of the moon were streaking the eastern sky, as 
those of the sun were fading in the West. 

The hour was one well suited to serious and yet 
pleasant thought; and what theme more suited to 
such an hour than the one that points us to the 
duties we owe our children, in fitting them to act 
well their part in life, and to prepare them for that 
higher, better life in heaven. 

Our two clerical friends are again in the parlor ; 
each esteeming himself the friend and champion of 
Truth, and each worthy of honor, from a con- 
scientious advocacy of what seemed the Truth from 
their different stand-points. They were, indeed, 



SCRIPTURAL BAPTISM. 127 

pitted against each other upon the one theme of 
Baptism and its immediate correlations, but sympa- 
thized with each other in ten things, where they 
disagreed in one, and each was tenacious for the 
Truth. 

The two gentlemen were well matched as to 
talent, though widely different in depth and style 
of thought ; and if one carries the stronghold of 
the other in this bloodless strife, it is because he 
happens to have Truth on his side. Let us listen 
to their further debate, and judge which stands 
with the Truth. 

Mr. Truman commenced the discussion by say- 
ing: "Brother Bennett has failed to show that 
Infant Baptism contravenes any fundamental doc- 
trine of the Gospel, or any revealed principle of 
order in the Church of God ; or, that it is any- 
where forbidden in the Scriptures. 

" I now propose to show that it is in harmony 
with a great fundamental principle, running through 
the entire current of revelation ; that, in accordance 
with this principle, children were once coupled with 
their parents in covenant obligations and promises ; 
that that covenant is neither abrogated nor changed, 
but is in full force to-day, and that it is none other 
than the Gospel covenant. 

" I shall attempt to show that, from the days of 
Abraham till the present hour, children have been 



128 THE JUDD FAMILY. 

regarded and treated as subject to covenant re- 
straints and promises, equally with their parents, 
and the seal of the covenant placed upon them. 

" And lastly, that this principle, fully understood 
and faithfully carried out, in its true spirit and in- 
tent, will materially aid in the great work of bring- 
ing the world to Christ." 

A smile passed over the features of Mr. Bennett, 
but it was the smile of incredulity, while he re- 
marked : " I am inclined to think you are attempt- 
ing more than you can perform." 

" I doubt not you think so," said Mr. Truman. 

" ' Let not him that putteth on the harness boast, 
as he that putteth it off,' " significantly retorted Mr. 
Bennett. 

" I have traveled this way before, and under- 
stand the lay of the land," said Mr. Truman, with 
a quiet smile, " and I intend to redeem my promise." 

" Well, you have laid a pretty broad foundation, 
and I fear it will take you sometime to build your 
air-castle," again significantly hinted Mr. Bennett. 
" I doubt if I shall have patience to follow you 
through your arguments, as I don't wish to be up 
late to-night." 

"Do you see that?" said Mr. Truman, pointing 
to the newly-risen moon. 

"I see it." 

"At what hour do you propose to adjourn?" 



SCRIPTURAL BAPTISM. 129 



u 



As early as half-past eight, at least." 
" Well," said Mr. Truman, " I will agree to 
finish my argument by that time, and I wish you 
to stay, and see that my logic and my Scriptures 
agree." 

Whenever, from any cause, a subject is distaste- 
ful to a person, the mind takes no interest in its 
investigation, but is rather disposed to shun it. In 
that case it can be held to an investigation only 
from motives of self, or party interest, or from an 
intelligent conscientiousness of duty. 

In Mr. Bennett's esse, as it too often happens, 
the subject of Baptism, in its various aspects, had 
not been investigated till after his party attachments 
had been formed. His views, on that subject, had 
been moulded by an insidious prejudice, silently in- 
wrought upon the mind by religious association with 
those, who had, in like manner, been influenced by 
shallow arguments, addressed more to the prejudice 
and partyism of the man than to his solid judgment. 
His opinions had, moreover, been of such long 
standing, and his thoughts on this subject had run 
so long in given channels, that it was difficult for 
him to look at it from any other stand-point than 
the one he had so long occupied. Had he, there- 
fore, yielded to his impulses, he would have left 
without listening further to the argument of Mr. 

The Judd Family. » 



130 THE JXJDD FAMILY. 

Truman. But his hope, yet to draw Mr. Judd into 
his Church, determined him to stay. 

"Brother Bennett objects to Infant Baptism, on 
the ground that there is no expressed command in 
the New Testament to Bbaptize them. Now, if this 
objection is well founded, it is a serious one, at first 
sight; but the objection will vanish when the real 
facts of the ease are duly considered. 

"It is a well established principle in civil gov- 
ernment, that a law, enacted in any commonwealth, 
must remain in force till repealed by the authority 
that formed it. This is a common sense principle, 
and fundamental to government itself. Now, if I 
prove that infants were once made members of the 
Church of God, and the seal of the covenant placed 
upon them by His express command, lie being the 
law-giver, that law must be in force till repealed by 
Himself. 

"In this case, the silence of the New Testa- 
ment is no objection, provided the law is clearly 
stated in the Old Testament, and is not repealed in 
the New. Is not this a logical and just conclusion ?" 
said Mr. Truman. 

Mr. Bennett admitted that it was. 

" Now for the proof," said Mr. Truman. " The 
first fact that I shall bring forward, and one I con- 
sider of importance in this connection, is this : That 
the true Church of God is one and the same in all 



SCRIPTURAL BAPTISM. 131 

ages ; that the Christian Church is but a continu- 
ation of the Abrahamio, or Jewish Church ; both 
being embraced in one covenant, both resting on 
the same great truths, and both having one mission. 

" I. The Christian Church is that which was 
taken from the Jews, and given to the Gentiles, 
according to the testimony of Christ himself, as re- 
corded in Matth. xxi, 43 : ' Therefore say I unto 
you, the Kingdom of God shall be taken from you, 
and given to a nation bringing forth the fruit thereof.' 
I need only remark upon this passage, that by the 
phrase 'Kingdom of God,' we are to understand 
the Kingdom of Christ, which is His Church, accord- 
ing to Brother Bennett's exegesis of the term. 

" 2. The Abrahamic Church is that from which 
the Jews, as the natural branches, were broken 
through unbelief, and into which the Gentiles were 
grafted by Faith, according to the statement of the 
Apostle Paul in Rom. xi, 16 to 24: 'For if the 
first fruit be holy, the lump is also holy, and if the 
root be holy, so are the branches. And if some of 
the branches be broken off, and thou, being a wild 
olive tree, wert grafted in among them, and with 
them partakest of the root and fatness of the olive 
tree ; boast not against the branches ; but if thou 
boast, thou bearest not the root, but the root thee. 
Thou wilt say then, The branches were broken off 
that I might be grafted in. Well because of un- 



132 THE JUDD FAMILY 

belief they were broken off, and thou standest by 
faith. Be not high-minded, but fear. For if God 
spared not the natural branches, take heed lest He 
spare not thee. And they alio, if they "abide not 
still in unbelief, shall be graffed in, for God is able 
to graff them in again.' 

" What can be plainer, or more to the point, 
than this language of the Apostle ? The good olive 
tree is the symbol of the true Church. Abraham 
is the root. He was holy in the sense of standing 
in visible covenant relation to God. If he as the 
root was holy, then the tree (the Church as a whole) 
is also holy, because it stands in the same covenant 
relation to God as did Abraham. It is into this 
same Church, with its covenant blessings, that the 
believing Gentiles are grafted, and, finally, it is into 
this same Church that the Jews are to be grafted, 
when by faith they turn to their own Messiah — the 
Lord Jesus." 

Mr. Truman continued : " It was the Abrahamic 
Church, with its covenants of promise, that Paul 
styles the ' commonwealth of Israel,' Eph. n, 12, and 
of which he speaks in the 19th verse : ' Now, there- 
fore, ye are no more strangers and foreigners, but 
fellow-citizens with the saints, and of the household 
of God ? The believing Jews inherited this common- 
wealth, by Faith, and were not broken off from it, 



SCRIPTURAL BAPTISM. 133 

as in the figure of the olive tree, and the believing 
Gentiles become fellow citizens with them. 

" This is that c mystery of Christ,' of which Paul 
also speaks in the 4th verse of the third chapter of 
Ephesians, and of which he says in the 6th verse : 
'That the Gentiles should be fellow-heirs, and of 
the same body (not another), and partakers of his 
promise in Christ by the Gospel.' 

"There," said Mr. Truman, "the argument comes 
to a point. It is not possible for testimony to be 
more full and explicit to prove the identity of the 
Jewish and Christian Church." 

Mr. Truman then arose and walked across the 
room a few times for exercise. Then addressing 
Mr. Bennett, he said. " What have you to say to 
that?" 

" Oh, nothing," replied that gentleman. " Tou 
have made your argument pretty strong — stronger 
than I thought you could, and it would not be wise 
for me to attempt to wrestle with it." 

" So far, so good," said Mr. Truman. "It seems 
that Brother Bennett can find no fault with the facts, 
or logic of my argument, and one fact stands proved 
— that the Jewish and Christian Churches are one 
and the same. Now since children were made 
members of the Abrahamic Church, and the seal of 
the covenant, which was then circumcision, placed 
upon them, it follows that they should still be mem- 



134 THE JUDD FAMILY. 

bers, and the seal of the same Church placed upon 
them." 

Mr. Judd nodded his assent to this statement of 
Mr. Truman. 

*' In a former part of our discussion," said Mr. 
Truman, "Brother Bennett expressed the opinion 
that the Abrahamic covenant referred only to tem- 
poral blessings, I then briefly proved, as I think, 
that it was a covenant of Spiritual blessings though 
including temporal good. I wish now to refer to it 
again, to remove, if it is possible, any lingering 
doubt on that subject, and to present further tes- 
timony on that question. I again repeat : The Abra- 
hamic covenant required nothing less than true re- 
ligion. In proof of this I will refer you to Gen. 
xvii, 7." 

As Mr. Judd was sitting near the center-table, 
he took the Bible and read : " And I will establish 
my covenant between me and thee, and thy seed 
after thee in their generations; for an everlasting 
covenant to be a God unto thee, and thy seed 
after thee." 

" What higher good can any soul enjoy, than to 
have God for their God?" said Mr. Truman. 

" Surely," said Mr. Judd, " that is the essence 
of all true religion." 

" Will Brother Judd please read Exod. xix, 5, 6?" 

Mr. Judd turned to the passage and read : " Now, 



SCRIPTURAL BAPTISM. 135 

therefore, if ye will obey my voice indeed, and keep 
my covenant, then ye shall be a peculiar treasure 
unto me above all people ; for all the earth is mine. 
And ye shall be unto me a kingdom of priests and 
a holy nation." 

" Let us now compare this passage with Deut. 
x, 12 to 16," said Mr. Truman. 

Mr. Judd read as follows : " And now Israel, 
what doth the Lord thy God require of thee but to 
fear the Lord thy God ; to walk in all His ways, 
and to love Him, and to serve the Lord thy God 
with all thy heart, and with all thy soul." 

Mr. Judd closed the Bible, and gave Mr. Ben- 
nett a penetrating look, as if to read his thoughts. 
He finally remarked: "What can Elder Bennett 
say to these passages of Scripture ? Can anything 
be clearer, that the Abrahamic covenant required 
nothing less than true religion ?" 

"That may all be very true," said Mr. Bennett, 
" but is this not all Law ? It points out duty, but 
it has no Christ in it, and it offers no pardon to 
penitent sinners." 

"I am really surprised to hear you give utter- 
ance to such an idea," said Mr. Truman. "When 
God proclaimed himself to Moses in Mount Sinai 
at the time of giving the law, did he not, in that 
wonderful revelation of himself, and of the great 
fundamental principles of his moral government, 



136 THE JUDD FAMILY. 

declare himself ' Merciful and gracious, forgiving in- 
iquity, transgression, and sin ?' Aud then, too, when 
God preached the Gospel to Abraham, did he not 
say, ' In thy seed shall all the nations of the earth 
be blessed?' Was there no Christ in ail this — no 
pardon for penitent sinners ? Why, surely you are 
beside yourself to entertain such a thought." 

Mr. Bennett blushed, but made no reply. 

Mr. Truman continued : " Since Christ is the 
seed of Abraham, in which the nations, as sinners, 
are to be blessed, it is clear that the proclamation 
of this promise carries with it the offer of pardon, 
through the coming Messiah, and was, therefore, the 
Gospel, preached to Abraham and all his descend- 
ants. That promise is the only hope of a lost and 
ruined race. Yes, Brother Bennett, that was Gos- 
pel — preeminently the Gospel." 

"That's so," said Mr. Judd, with a significant 
nod, indicating how fully he endorsed the views 
expressed by Mr. Truman. 

"The truth is, the Gospel and the Law flow 
along together all through the Old and New Tes- 
taments. And they mutually support each other ; 
the Law prescribing the line of duty, and the Gos- 
pel offering encouragement, and presenting motives 
to holy effort. The Gospel is shadowed forth in 
the sacrifices of the ceremonial law, and by them 
was the Gospel preached from age to age. 



SCEIPTURAL BAPTISM. 137 

" The duties and promises of the Abrahamic 
covenant are reciprocal. The Gospel does not free 
us from the claims of the Law. If it did, it would 
be the minister of sin. On the other hand, it is a 
merciful provision to enable us to fulfill the Law. 
I do not see that your position, if true, would help 
you any ; for all the duties of the Christian life are 
duties made obligatory by the Law, even Baptism 
included. The Abrahamic covenant, as we have 
seen, connected parents and children in its obliga- 
tions and promises. The duty to obligate them, by 
circumcision, was not against Law, but in accord- 
ance with its demands. It was a duty growing out 
of the parental relation, the same in every age, and 
under every dispensation, varying only in the external 
form of the obligation." 

" Then you think Baptism a law duty," said Mr. 
Bennett. 

"All duties are law duties," he replied. 

This was a new thought to Mr. Bennett. The 
fact is, he was like thousands, who float along with 
the theological currents that set in about them. He 
was neither an original, nor a deep thinker; and 
his mind seldom grasped fundamental principles; 
and, although he was a warm-hearted and genial 
man in his social relations, he was not a close an- 
alytical reasoner. 

Mr. Truman resumed his argument: 



138 THE JUDD FAMILY. 

"It is a fundamental principle in the moral gov- 
ernment of God, that children are linked with their 
parents in duty and destiny. Parents are bound by 
the law of God to assume for their children what- 
ever pertains to their physical, mental, and moral 
welfare. The parents stand in the place of God to 
their infant offspring; and the early responsibilities 
of the child are locked up in those of the parent. 
In a modified sense, their children are a part of 
themselves. And hence, they should assume for 
them whatever their children will properly assume 
for themselves, when they come to years of account- 
ability. Their responsibility for their children covers 
all the ground of their children^ responsibility for 
themselves in after life. Physically, they feed, they 
clothe, they train them. Mentally, they think for 
them, they teach, they educate them. Morally they 
are to discipline them, direct their conduct, and 
train them in the way they should go. In all these 
respects, parents are bound to do for their children 
what their children would be bound to do for them- 
selves, if they were now capable of moral action." 

Mr. Truman paused, to give Mr. Bennett an op- 
portunity to enter his protest to these statements, 
if he thought them untrue, but he made no reply. 

" What does Brother Bennett say to these state- 
ments of parental obligation in behalf of their chil- 
dren?" said Mr. Truman, determined to draw him 
<out, if possible. 



SCRIPTURAL BAPTISM. 139 

" You've got me," said Mr. Bennett. " Your 
statement is too plain, and too true for successful 
contradiction." 

Mr. Judd nodded his assent. 

" But what would the child's duty now be, if it 
were morally accountable, and personally able to 
perform its duty?" inquired Mr. Truman, addressing 
Mr. Bennett. 

" Why, manifestly to consecrate its being and 
its powers to God," was the reply. 

" And to take upon itself the appropriate seal of 
consecration — that is, be Baptized," said Mr. Judd, 
supplementing Mr. Bennett's answer. 

" Exactly," said Mr. Truman. " But from whom 
is this consecration now due ?" 

"I see it ! I see it! " responded Mr. Judd, with 
emphasis. " That consecration is now due from the 
parents, with whom its moral agency is now lodged." 

"Just so," said Mr. Truman. "God demands 
this consecration. It is his due. And as God com- 
municates with the child through the medium of 
its parents, providing for its wants, physical, mental, 
and moral, so the return due Him must go up 
through the same parental medium." 

This argument of Mr. Truman was so clearly 
stated, and was so in harmony with the general 
teachings of the Bible, that Mr. Bennett was silenced, 
and Mr. Judd completely carried with it. But Mr, 



140 THE JUDD FAMILY. 

Truman was too deeply read in human nature, not 
to know that early prejudices and old prepossess- 
ions would rise up and struggle to displace the 
newly received truth. When such prejudices and 
prepossessions, with the arguments and reasonings 
on which they are based, have grown familiar, they 
assume the shape of settled convictions. While the 
new truths, and the arguments by which they are 
proven, not being familiar, are liable to vanish from 
the mind, like a pleasant dream, unless they are 
repeated in such a variety of forms, and inwrought 
upon the mind by such cogency of argument and 
amplitude of illustration, as will make it familiar to 
the mind when it assumes the form of settled con- 
viction. With the view, therefore, to further illus- 
trate and confirm the duty of infant consecration, 
Mr. Truman resumed his line of argument. 

"This law, by which the child's responsibility 
is locked up in that of the parent, during its earlier 
years, is universally recognized in all civil govern- 
ments, and is a familiar principle in common law. 
In common law, children are regarded as members 
of the body politic, on account of a natural relation 
to their parents, while parents embody and repre 
sent the rights and prerogatives of their children. 

"It follows, therefore, that children are subject 
to civil responsibilities without their own knowledge 
or consent. Deeds, covenants and contracts include 



SCRIPTURAL BAPTISM. 141 

heirs, and descend to them, charged with various 
liabilities and conditions, which children cannot set 
aside, except at their peril. 

" Now, without snch an arrangement, human 
society could not hold together, and the golden 
chain of order, and of law, would be broken. But 
this principle, so essential to the strength and in- 
tegrity of society, applies equally to the moral gov- 
ernment of God; for it is out of that government 
that the civil relation grows. 

" Should w T e separate children from the civil 
relations of their parents, weakness and anarchy 
would ensue. Just so in the moral kingdom. Give 
to children a religious independence of their parents, 
and a vital principle in the moral economy of that 
kingdom is set aside, and this golden chain of 
strength and beauty is broken. 

"I will not carry this argument farther," said 
Mr. Truman, "lest I weary you. But I would like 
to have Brother Bennett show my position to be 
false, if he thinks it is so." 

" There is a good deal of force in your reason- 
ing," said Mr. Bennett, " and I am not prepared 
to controvert it." 

"Is not this principle prominent in the Abra- 
hamic covenant?" 

" I cannot deny it. I think it is," was Mr, Ben- 
nett's answer. 



142 THE JUDD FAMILY. 

"Then I need not parade the evidence." 
" You will do me a favor, briefly to present it," 
said Mr. Judcl. "I want to see it just as it stands 
in the Bible. That is the Judge that ends the strife 
with me." 

"You will find it in Gen. xvn, 9, 12." 
Mr. Judd took the Bible and read: "And God 
said unto Abraham, Thou shalt keep my covenant, 
therefore, thou and thy seed after thee in their gen- 
erations. This is my covenant, which ye shall keep 
between me and you, and thy seed after thee; every 
man child among you shall be circumcised. And 
ye shall circumcise the flesh of your fore-skin, and 
it shall be a token of the covenant betwixt me and 
you. And he that is eight days old shall be cir- 
cumcised among you, every man child in your gen- 
erations." 

" Now," said Mr. Truman, " by turning to chap- 
ter xxi, 4th verse, you will see how Abraham 
obeyed the command." 

Mr. Judd read : " And Abraham circumcised 
his son Isaac, being eight days old, as God had 
commanded him." The distinctively religious char- 
acter of circumcision is finely set forth in Rom. II, 
28. 29 : "For he is not a Jew, which is one outward- 
ly, neither is that circumcision, which is outward 
in the flesh. But he is a Jew which is one inward- 
ly, and circumcision is that of the heart, in the spirit 



SCRIPTURAL BAPTISM. 143 

and not in the letter, whose praise is not of men, 
but of God." Circumcision in the flesh was the 
outward and standing symbol of this circumcision 
of the heai't ; and was, therefore, the outward sym- 
bol and seal of rich spiritual blessings. It was the 
seal of a covenant proclaiming Christ as the hope 
of sinners. 

" That was the true Christian covenant. Under 
the old symbolic and shadowy dispensation, circum- 
cision was the most appropriate seal. It was a 
bloody rite. It harmonized with the bloody scenes 
of the daily sacrifices of slain victims ; as symbolic 
of the one all availing sacrifice of the c Lamb of 
God, that taketh away the sins of the world.' But 
when that dispensation had answered its end, and 
Christ, the great Anti-type, had come, and had 
nailed these ordinances to His cross, as worn out 
and obsolete, it was proper that circumcision should 
pass away with them, and a new and more appro- 
priate seal — one equally symbolic and expressive — 
should take its place." 

"I see what you are coming at," said Mr. Ben- 
nett. " You want to prove that Baptism takes the 
place of circumcision. That is the old argument, 
but I can't see any force in it." 

"A truth is no less true because it is old," said 
Mr. Truman. " But I see you are disposed to jump 
at conclusions. I am not aiming so much to prove 



144 THE JUDD FAMILY. 

the fact that Baptism takes the place of circumcis- 
ion, as to establish the truth of that great fund a- 

m 

mental principle in the moral government of God, 
that parents and children are equally connected in 
obligation and privilege ; and that it is, therefore, 
a fundamental law of Christianity. The point is just 
here. This covenant of grace made with Abraham, 
embraced his infant offspring, and placed the then 
existing seal of the covenant upon them. Circum- 
cision is no longer the seal of that covenant. It 
is, therefore, without a seal, unless Baptism be that 
seal. Now when we look at Baptism, we find that 
it occupies the same place, and answers the same 
end, in the Christian Church, that circumcision did 
in the Abrahamic or Jewish. 

"It is also evident that, whatever may be the 
seal attaching to the covenant of grace under anv 
dispensation, belongs equally to parents and chil 
dren. This is the established law of the Kingdom 
— the Church, and this law must hold in fo?ce til*, 
it is repealed. Has this law been repealed ^ When? 
Where ? Can Brother Bennett tell ?" 

Mr. Bennett made no reply, for he shw that thk 
argument was unanswerable. It is h plain law o* 
the Kingdom, unrepealed, and unrepeatable, because 
fundamental in God's moral government. 

It follows as a consequence, according to tlm 
Law, that the seal of the New Dispensation — the 



SCRIPTURAL BAPTISM. 145 

second edition of the Gospel covenant — should be 
applied to infants as well as to adults ; and as Bap- 
tism is now the acknowledged seal, it should be 
applied to them. 

This was the conclusion to which Mr. Truman's 
reasoning brought Mr. and Mrs. Judd. They saw, 
they feltf they acknowledged its force. It had with 
them the power of a demonstration. 

I will briefly add here, that " the old argument," 
as Mr. Bennett called it, is evidently an old and 
important truth. 

" I have not yet brought out all the proof upon 
this subject," said Mr. Truman. "I told you at 
the commencement of our discussion that the proof 
on this subject was cumulative. I now propose to 
proceed a step further, and provte that the Lord 
Jesus Christ was himself a minister of the circum- 
cision, and that the real Baptism is Christian cir- 
cumcision. Paul shall be my witness. He says, 
Rom. xv, 8 : ' Now I say Jesus Christ was a min- 
ister of the circumcision, for the truth of God, to 
confirm the promises made unto the fathers.' " 

" What were the promises made unto the fathers ?" 
said Mr. Judd, wishing to fully understand the 
subject. 

" ' I will be a God unto thee and thy seed after 
thee, in their generations ; and in thy seed shall all 
the families of the earth be blessed? Christ being 

The Jndd Family. 10 



146 THE JUDD FAMILY. 

the central figure in the promise, whose seal was 
circumcision, in the high spiritual sense of that 
term ; and as He bestows this spiritual circumcision 
of the heart, is, therefore, its minister. Take this 
fact in connection with Paul's statement in Col. n, 
2. 'In whom also ye are circumcised with the cir- 
cumcision made without hands in putting off the 
body of the sins of the flesh, by the circumcision 
of Christ. Buried with him in baptism wherein 
also ye are risen with him through the faith of the 
operation of God.' Here the Spiritual Baptism in 
which we are buried to the rudiments of the world 
and to the emotions of the selfish and sinful heart, 
and come into that new life of love, is called the 
circumcision made without hands because it is 
spiritual and internal, and is the c circumcision of 
Christ.'* To this agrees the testimony of Justin 
Martyr. He was the earliest of the Christian writ- 
ers after the Apostles. He was a man of great 
learning, and reflects the general faith of his time, 
in regard to Baptism. In his Dialogue with Typho, 
a Jew, he says : c We also, who by him (Christ) 
have access to God, have not received this carnal 
circumcision, but the spiritual circumcision, which 
Enoch, and those like him observed. And we have 
received it by baptism, by the mercy of God, be- 
cause we are sinners, and it is enjoined upon all 
persons to receive it in the same manner. 5 " 



SCRIPTURAX BAPTISM. 147 

"That is pretty strong testimony," said Mr. Judd. 
" What do you say to it, Brother Bennett ?" 

" I. have nothing to say," was his reply. " I'm 
a listener now." 

u But if you see anything wrong in the argument 
you will object to it, won't you?" said Mr. Judd. 

" Of course I will," said he, with a smile. 

"Now," said Mr. Truman, "I wish to institute 
a comparison, or parody, to show the identity be- 
tween circumcision and Baptism, when internal and 
spiritual. 

* For ne is not a Jew which For he is not a Christian 
is one outwardly, neither is which is one outwardly, neither 
that circumcision which is out- is that .Baptism wnicn is outward 
ward in the flesh. But he is a in the flesh. But he is a Chris- 
Jew which is one inwardly, and tian which is one inwardly, and 
circumcision is that of the Baptism is that of the heart, in 
heart, in the spirit, and not in the spirit, and not in the letter, 
the letter, whose praise is not whose praise is not of men, but 
of men, but of God.* of God. 
Rom. ii. 28, 29. 

" This parallel is as beautiful, it seems to me, as 
it is true," said Mrs. Judd, who had listened with 
deep attention to the arguments as they passed in 
review. For though she had said but little, she had 
thought the more. 

" Brother Bennett," said Mr. Truman, " does the 
Lord's Supper take the place of the Passover in 
your opinion?" 

"Really," said he, "I am hardly prepared to 



148 THE JUDD FAMILY. 

express an opinion. But I am incline a to think it 
does. What is your opinion about it?" 

" Both were commemorative," said Mr. Truman. 
" The Paschal Supper was a prophetic reminder of 
the 6 Lamb to be slain' for the salvation of sinful 
men ; and also, a standing token of God's love and 
care for His people. When the Lord's Supper was 
instituted, it was at the close of the Paschal Sup- 
per, when 'Christ our passover' was to be 'slain.' 
It was to be a standing memorial of Christ slain 
for us. It was henceforth to be done in remem- 
brance of the unselfish love of Christ, for a lost 
and perishing world ; and to be remembered in such 
a way as to awaken in us the same unselfish love 
for lost man. It was, therefore, designed to serve 
the same end in the New Dispensation that the 
Passover did in the Old ; to be an oft-recurring 
memorial of God's love for His people, and a stand- 
ing proof of the truth of Christianity." 

"Then it evidently takes the place of the Pas- 
chal Supper," said Mr. Judd. " That is, it is the 
Paschal Supper with the slain lamb thrown out; 
because, as a symbol, or shadow, it must pass 
away, when the real Lamb, Christ, was slain." 

"That is certainly so, if I am any judge," said 
Mr. Bennett. 

"And so I think," Mrs. Judd responded. 

" But have you ever thought that as the Lord's 



SCRIPTURAL BAPTISM. 149 

Supper is the Paschal Supper in a new form, so Bap- 
tism is but circumcision in a new form, or that Bap- 
tism is Christian circumcision, with the bloody part 
thrown out? That, as circumcision was the seal of 
the Abrahamic covenant, during the Dispensation of 
types and shadows, so Baptism is equally the seal 
of the same covenant, under the New Dispensation, 
or what I call the second and improved edition of 
the Abrahamic covenant." 

" There certainly seems to be a striking parallel 
between the two," said Mr. Bennett. " But I never 
looked at it in that light before." 

"Here, then, these arguments come to a focus. 
Baptism takes the place of circumcision. The seal 
of the covenant belongs to infants equally with 
their parents — all based upon the explicit teachings 
of the Old and New Testaments." 

Here Mr. Truman paused. The argument was 
complete. It needed nothing more. 

Mr. Bennett sat apparently absorbed in deep 
thought, and we leave the reader to judge as to 
the effect of this argument on his mind. 

Mr. Judd was so filled with the beauty and deep 
significance of Baptism in its high spiritual aims, 
that he could keep still no longer. Springing to 
his feet, he rushed up to Mr. Truman, and seizing 
his hand, he exclaimed : " I am satisfied, abundant- 



150 THE JUDD FAMILY. 

ly satisfied. I begin to see the truth of a statement 
you made in the pulpit a few Sabbaths since." 

"What was that?" said Mr. Truman, smiling at 
Mr. Judd's earnestness. 

"You said the Bible was like a vast mine of 
metal, buried deeply in the earth, and that its rich- 
est ores could be obtained only by digging, and 
the deeper we dug the richer would be the ore, 
and the purer the metal. 5 ' 

"It seems to me," he continued, "that I have 
always been looking around on the surface, without 
knowing what rich treasures were hid within; and 
now you have been opening one of the rich veins, 
and how bright and beautiful the metal — Truth — 
shines ! " 



SCRIPTURAL BAPTISM. 151 



CHAPTER IX. 



As the light breaks in through the parted cloud, 

Revealing the beauteous orb of day, 
So the light of Truth from the Sacred Word 

■ Would chase our false theories quite away. 
But the parted clouds soon close up again, 

And hide the sun from view ; 
So our lurid moments of light prove vain, 

For the long cherished errors return anew; 
And a deeper darkness enshrouds the mind 

Scarcely leaving a ray of light behind. 



T WOULD be difficult to describe the thoughts 
* that were struggling in Mr. Bennett's mind. 
Could it be that he had always been in the dark 
on the subject of Baptism? At one moment he was 
inclined to think that such was the case. Then he 
thought of the many good men who believed just 
as he always had. Could it be possible they were 
all mistaken? And then his thoughts ran bacK to 
the scenes of his childhood, and to his venerable 
father, who had been a Baptist from his earliest 
recollection. Was he too, in the dark? No, it 



152 THE JUDD FAMILY. 

could not be. He would not cherish the thought 
for a moment. He did not think of the thousands 
of pious, learned, venerable men, who thought and 
sympathized with Mr. Truman. Men as anxious to 
know the truth as himself, and who had enjoyed 
equal and even superior facilities to himself for 
knowing the truth on this subject. 

As the reader will see, his objections had thus 
far been silenced, and his positions shown to be 
baseless — mere castles built in air. But the mind 
does not easily loose its hold upon long cherished 
opinions, even though those opinions are the results 
of prejudice and misconception. For the time be- 
ing they assume the shape and appearance of truth, 
and until the illusion is dissipated the mind holds 
on to them, as with the power of a death-grasp. 
It is true, the strong arguments of Truth may wrest 
it from its moorings, and emancipate it from its 
falsities ; but this is neither easily nor quickly done. 
The mind is disposed to fly back to its old centers 
of thought, and to revolve around them. This is 
one reason why so many who have dropped into 
error in early life, hold on to it with tenacity, and 
die under its illusions. 

Mr. Bennett's mind had so long revolved in 
given circles, that it had worn itself a path, out of 
which he seemed bewildered. The arguments of 
Mr. Truman were too much for him. He was 



SCRIPTURAL BAPTISM. 153 

silenced, but not convinced. Up to this point Mr. 
Truman had driven him from his strongest positions, 
but all his objections had been answered, at least 
in set form. He had long been accustomed to re- 
gard Infant Baptism as a relic of popery, and to 
this he still clung. So he said: 

" Brother Truman, your process of reasoning is 
new to me, and your arguments appear logical and 
Scriptural, but I cannot see the subject as you do. 
It seems to me there is a kink somewhere that I 
don't get hold of. I can't escape the conviction, 
that, after all, Infant Baptism is a relic of popery, 
and has come up since Apostolic times. Why is it 
there is no mention of it in the New "Testament, if 
the Apostles really Baptized children ? What means 
this wonderful silence ? We have numerous accounts 
of the Baptism of adults, but no distinct account of 
the Baptism of infants." 

" I admit there is no mention of the Baptism of 
infants apart from their parents," said Mr. Truman. 
" But I contend that the Baptism of households, 
does, in the nature of the case, involve the Baptism 
of children. We have the distinct mention of four 
cases of household Baptism : Lydia and her house- 
hold, the Jailor and his household, Cornelius and 
his household, and the household of Stephanus." 

" There is no proof that there was any children 
in these households," said Mr. Bennett. 



154 THE JUDD FAMILY. 

"But if there was, what then?" 

" They must have been Baptized." 

"Well, this shows the practice of household 
Baptism ?" 

" Yes," said Mr. Bennett, " where the children 
are old enough to believe." 

"Well, now suppose there were no young chil- 
dren or infants in any of the four families mentioned, 
yet since it was the practice to Baptize households, 
the Apostles must have found infants in some of 
the families so Baptized, and in that case, accord- 
ing to your own showing, the children were 
Baptized." 

"It is all an inference. No proof; and I insist 
that the silence of the New Testament is against it," 
said Mr. Bennett. 

"My good sir, there is no mention of female 
communion in the New Testament, nor the least 
allusion to it. Is this silence proof against it ? I 
believe you admit the female portion of your Church 
to the communion." 

Mr. Bennett admitted it was so. 

" In this case you are inconsistent with yourself, 
for if the silence of the New Testament is proof 
against Infant Baptism, it must be against female 
communion." 

Mr. Bennett made no reply, for he found he was 
taken in his own trap. 



SCRIPTURAL BAPTISM. 156 

" This silence of the New Testament, instead of 
being an argument against Infant Baptism, is, in 
reality, proof in its favor." 

" How can that be ?" Mr. Bennett inquired. 

" I will tell you," said Mr. Truman. " It is an 
undisputed fact that the Jews were exceedingly ten- 
acious of their religious privileges. For ages it had 
been their custom to put the seal of the covenant 
upon their infant offspring. It was, therefore, mor- 
ally impossible that a new rule, cutting them off 
from covenant privileges, could have been adopted 
without creating dissatisfaction and awaking con- 
troversy. Could such a state of things have existed, 
and not find record in the Acts of the Apostles ? 
The Jewish converts had no objection to Baptism, 
because that had been practiced for ages in con- 
nection with circumcision. They were not only un- 
willing to give up circumcision for themselves, but 
insisted that the Gentiles too, should be circumcised. 
All this comes out in the course of the narrative, 
but no voice of murmur is heard that the children 
were cut off from covenant privileges, and for the 
simple reason that they were not cut off" 

Mr. Truman continued : " But this is not all. 
Suppose the covenant of which circumcision was the 
seal was to be abolished by the coming of Christ, 
and a new covenant adopted in which children were 
to be excluded. What course w^ould it be needful 



156 THE JUDD FAMILY. 

for the Apostles to adopt? Silence on their part 
would not be sufficient to effect the change. There 
would be but one way to accomplish it, and that 
was by an express command ; for silence would have 
sanctioned the ancient usage." 

"That is a fact," said Mr. Judd, with an em- 
phatic nod. " I never thought of that before." 

" What strengthens this conclusion," said Mr. 
Truman, is a fact not generally known, or if known, 
overlooked by many in their discussions on this 
subject. That fact is well established in Jewish his- 
tory — namely, that Baptism had always been in use 
in connection with circumcision ; every female child 
being Baptized, and every male child Baptized and 

circumcised. This was particularly true of the chil- 
dren of proselytes from the Gentiles, who were 
always connected with their parents in the rites, 
both of circumcision and Baptism. The mother and 
her daughter were Baptized, and the father and sons 
were Baptized and circumcised, upon their reception 
into the Jewish Church." 

" Was that so ?" said Mr. Bennett, in surprise. 

" If we may credit the truth of the Rabbinical 
writings," said Mr. Truman. 

"Well, that is new to me," said Mr. Judd. 

"What is Christianity but a system of prose- 
lytism to the God of the Hebrew Church, with cir- 
cumcision and sacrificial offerings thrown off, as 



SCRIPTURAL BAPTISM. 157 

inappropriate to the New Dispensation. So the 
Paschal lamb was laid aside because ' Christ our 
passover iocls slain for us? But the bread and 
wine, the usual accompaniments of the Passover, 
were retained to answer the same end that the whole 
had done before. 

" Now, since this system of proselytism had been 
practiced for ages, gathering into the Jewish Church 
believing Gentiles and their offspring, it is clear 
that the custom would run on into the New Dis- 
pensation, unless prohibited by express command. 

" Go now, to the New Testament, and search 
from Matthew to Revelations, and you will find no 
single word disapproving of, or forbidding infant 
consecration. But on the other hand, the language 
used by the Apostles, is just such as we would ex- 
pect from men favoring the ancient practice. Thus 
Peter says, ' The promise is to you and your chil- 
dren (as Jews), and to all that are afar off (as 
Gentiles).' " 

This was a new turn of the subject to Mr. Ben- 
nett. It had never before been presented to his 
mind in that light, and he was, therefore, unpre- 
pared for any reply. 

" Well, what about its being a relic of popery ?" 
said Mr. Judd, for he felt a little quizzical. " This 
is one of Brother Bennett's objections." 

Yes, it is one of the objections I have always 



a 



158 THE JUDD FAMILY. 

urged, because it has always seemed to me to have 
much weight." 

" What proof have you to substantiate the 
charge ?" 

"What I consider pretty good proof, is that it 
was in universal practice in the Roman Catholic 
Church from a very early date. And when the Re- 
formers broke away from that Church, this was one 
of the practices they brought away with them." 

"We all agree that the Roman Catholic Church 
has fallen into many errors, but do they not retain 
many truths ?" said Mr. Truman. 

"I am far from saying that the Roman Catholics 
have lost all truth. But many truths have been so 
perverted by them as to become the most pernicious 
forms of error," was his reply. 

"Would you throw away those truths because 
they have been so perverted ?" 

"Oh, no," said Mr. Bennett. 

"What would you do with them?" 

" I would carefully separate them from error and 
abuse, and restore them to their proper place in a 
correct Bible Theology," said Mr. Bennett. 

"Just so," said Mr. Truman. "There we are 
agreed. But is it not possible that Infant Baptism 
is one of the truths so perverted? You believe 
'Baptismal regeneration' to be one of those per- 
versions, and in that too, I agree with you, I think 



SCBIPTURAL BAPTISM. 159 

Baptism has been made quite too much of, and men 
have attributed to the outward rite the regenerating 
power that belongs exclusively to the Spiritual 
Baptism." 

"Perhaps I have been unduly prejudiced from 
observing the abuse of the rite." 

"You said the Catholic Church had practiced 
Infant Baptism from a very early date. How early ?" 

" As near as I can learn, from about the second 
century." 

"That is, from one to two hundred years after 
the birth of Christ." 

"Yes, somewhere between those two dates." 

" Was it practiced pretty generally at that time ?" 

"I can't say how generally, but I should think 
quite generally," said Mr. Bennett. "The idea of 
Baptismal regeneration got into the Church, and 
believing in infant depravity, they were anxious for 
infant regeneration ; and so the practice of Infant 
Baptism originated." 

"Do you believe Infant Baptism an innovation 
upon the form of the rite merely, or upon its essen- 
tial principles ?" 

" Upon both," was Mr. Bennett's reply. 

" Was there any controversy in those early times 
about Infant Baptism ?" 

" Tertullian in the third century opposed Infant 
Baptism." 



100 THE JUDD FAMILY. 

" Dil any one oppose it at an earlier date ?" 

" I think not." 

"That is, no one opposed it till it had been in 
universal practice for more than one hundred years." 

"We have no record of any opposition before 
Tertullian," said Mr. Bennett. 

" Did he oppose it on the ground of its being an 
innovation upon the form or principles of the rite ? M 

"No, he advised its delay, lest the Baptized 
should fall into sin, and lose the benefit of the rite," 
was Mr. Bennett's answer. 

" Don't you think he would have opposed it as 
an innovation, if he had really thought it to be such ?" 

" Really, I should suppose he would have urged 
that as a plea, had he thought it to be an inno- 
vation." 

"Yet he did not." 

"No." 

" How soon after Turtullian's time did any one 
else oppose it?" 

" I believe there was no opposition to it till the 
rise of the Anabaptists in Germany — after the ref- 
ormation under Luther." 

"Well, let us see," said Mr. Truman. "Two 
facts are apparent in the history of the early Church. 

" 1. Christianity spread with great rapidity into 
the remotest parts of the Roman Empire under the 



SCRIPTURAL BAPTISM. 161 

labors of the Apostles and their immediate suc- 
cessors. 

" 2. That sood after this, the Church was divided 
into sects and parties on trifling points of difference 
in abstract theology." 

" Very true," said Mr. Bennett. 

" Let us sum up the evidence," said Mr. Truman. 
" You have made the following admissions — you 
could not well deny them: 

" 1. Infant Baptism was practiced as early as 
the second century, generally, if not universally. 

" 2. That it met with no opposition for one hun- 
dred years after it became general, and then, not 
on the ground of its being an innovation, but for 
reasons growing out of the idea of Baptismal re- 
generation. 

" 3. You think it to be an innovation upon the 
essential principles of the rite, and therefore, a fatal 
error. 

"Now, Brother Bennett, can you^ can any sen- 
sible man believe that an innovation upon the essen- 
tial principles of so important a rite as Baptism 
could take place at an age so near the Apostles, 
become general, and yet meet with no opposition, 
and create no controversy? Can it be possible that 
all the sects spread over the wide extent of the 
Roman Empire, should have silently adopted an 
error so fatal as you think Infant Baptism to be, 

The Judd Family. 1 1 



162 THE JUDD FAMILY. 

and create no controversy, when the records of 
those times reveal heated controversies on questions 
of trifling importance, compared to this. The idea 
is too preposterous to be entertained for a moment. 
Never, Brother Bennett, never ! 

" But for the sake of getting a clearer view of 
the difficulties in the way of introducing so impor- 
tant an error as this must have been, supposing it 
to have been an error, let us suppose the constitu- 
tion and articles of Faith of all the Apostolic Churches 
to be the same, or similar with those of the Baptist 
Churches in our day. 

"Now let some zealous advocate of Infant Bap- 
tism try to introduce the practice. He would have 
the arguments of Church history against him, for 
suppose him to be the originator of the custom, he 
could have no precedent in its favor. He would 
be asked : Did the Apostles practice it ? No. Why 
then do you introduce this new custom? Are you 
wiser than the Apostles? Such would be the diffi- 
culties he would have to encounter. And should he 
persist in his efforts, it would certainly provoke 
controversy. 

" The argument which we draw from the New 
Testament records and usages would avail him noth- 
ing; for it could not be supposed that a Bible 
ordinance could fall into entire disuse, any more 
than an unauthorized one could come into general 



SCRIPTURAL BAPTISM. 163 

use and favor. Either supposition is a moral im- 
possibility. It comes, then, to a moral demonstration, 
that Infant Baptism could not have had its origin 
in imposture, or the invention of men. It must, 
therefore, have come down to us from Apostolic 
times, and with their approbation." 

Mr, Bennett remained silent. What could he say- 
to such facts and reasoning? To Mr. Judd's mind 
it was only adding testimony to testimony, and he 
kept wondering why he had remained ignorant of 
these facts so long. 

"At what time do historians date the rise of the 
papacy?" Mr. Truman inquired, addressing Mr. 
Bennett. 

" About the middle of the sixth century," was 
his reply. 

"Exactly," said Mr. Truman. " But* it seems 
that Infant Baptism was in common practice four 
hundred years before that time, by your own con- 
fession. How then can you call it a relic of popery ? 
Why not call it a relic of Apostolical superstition? 
That would come as near the truth as the other." 

"Not much popery in that," said Mr. Judd. 

Mr. Truman continued : " It appears from your 
own admissions, that Infant Baptism was practiced 
at a very early date, and in this you are borne out 
by the history of those early times. But you have 
begged what needs to be proved. You assume that 



164 THE JUDD FAMILY. 

Infant Baptism was introduced after the Apostolic 
age. But you have brought no single item of tes- 
timony to prove it; and for the best of reasons — 
there is none to bring, while all the facts are in 
favor of the practice. 

"I shall now take the position that Infant Bap- 
tism has come down to us in unbroken succession 
from the days of the Apostles; and I intend to in- 
troduce unimpeachable testimony to prove it. The 
voice of Ecclesiastical history is not silent on this 
point. I shall appeal to the Fathers of the Church, 
so called — the prominent writers of the Church in 
the second, third, and fourth centuries." 

" What ! the men who advocated Baptismal Re- 
generation?" said Mr. Bennett. 

" Yes sir, the same ; and however much we may 
question their theological speculations, their truth- 
fulness as historia?is has never been called in ques- 
tion. We shall ask them to state facts only, not 
what they believed. Their works from the writings 
of Justin Martyr to those of Augustine, are in our 
best libraries, and stand wholly above criticism in 
respect to their authority as historians. These Fath- 
ers wrote before popery had an existence, and they 
give us clear views of Infant Baptism, as it stands 
historically related to the times of the Apostles." 

Here Mr. Truman drew from his pocket a paper 
upon which he had transcribed such of the testi- 



SCRIPTURAL BAPTISM. 165 

mony of the Fathers as he thought needful for the 
occasion. He then resumed : 

" I will first give a list of those early Christian 
writers, that you may see at about what time they 
lived and wrote. 

"Justin Martyr. — He was converted to Chris- 
tianity A. D., 132, and suffered martyrdom A. D. 167. 

"Iren^us. — Bishop or pastor of the Church at 
Lyons. He was born before the death of St. John, 
and was intimately acquainted with Polycarp, a 
disciple of St. John. 

" Origeist. — He was born 85 years after the death 
of St. John. 

" Augustine and Pelagius. — They lived con- 
temporaneously, a little more than 300 years after 
the Apostles. They were both learned and promi- 
nent men in the Church, but they differed widely 
on the question of native depravity. Augustine 
holding to the commonly received doctrine of infant 
depravity, and Pelagius opposing it. Augustine in 
his plea, asks: 'Why are infants baptized for the 
remission of sin, if they have no sin V at the same 
time intimating to Pelagius that if he would be con- 
sistent with himself, his denial of original sin must 
draw after it the denial of Infant Baptism. At 
length it was reported that Pelagius was so hereti- 
cal as to deny Infant Baptism. 

" The reply of Pelagius is striking and unequivo- 



166 THE JtJDD FAMILY. 

cal. ' Baptism,' says he, * ought to be administered 
to infants with the same sacramental words which 
are used in the case of adult persons. Men slander 
me as if I denied the sacrament of baptism to in- 
fants. I never heard of any, not even the most 
impious heretic, who denied baptism to infants.' 

" Recollect, Brother Bennett, that Pelagius lived 
only a little over 300 years after the Apostles — a 
man of great learning, who never heard of any who 
denied Baptism to- infants. 

44 You will also see how this historical fact is 
borne out in the reply of Augustine to this confess- 
ion of Pelagius. ' Since they grant that infants must 
be baptized as not being able to resist the author- 
ity of the whole Church, which was doubtless de- 
livered by our Lord and Sis Apostles, they must 
consequently grant that they stand in need of the 
benefit of the mediator.' 

"Again. On another occasion Augustine remarks, 
* The custom of our mother Church in baptizing 
infants, must not be disregarded, nor accounted 
needless, nor believed to be anything else than an 
ordinance delivered to us from the Apostles.'' Again 
he declares that ' he never met with any Christian, 
either of the general Church, or of any of the sects, 
nor with any writer who owned the authority of the 
Scriptures, who taught any other doctrine than that 
infants are to be baptized for the remission of sin.' 



SCRIPTURAL BAPTISM. 167 



u 



Passing nearer to the Apostolic age, we learn 
that in the year 253 a council of sixty-six bishops, 
or pastors, was held at Carthage, in Africa, at which 
the noted Cyprian presided as moderator. To this 
council Fid us, a country pastor, sent the question, 
4 Whether in the baptism of infants it was necessary 
to wait till the eighth day, as was the ancient cus- 
tom of circumcision, or whether they might be bap- 
tized at an earlier day V 

" Two things may be noted here as established 
facts in the opinions of this council. One was that 
Baptism took the place of circumcision; and the 
other that Infant Baptism was proper and right, if 
not necessary. 

"Passing up still nearer to the Apostolic age, 
we find Origen, who was born only 85 years after 
the death of St. John. He was a man of great 
learning, and extensive travel; and was also favored 
with a Christian ancestry and education. He was, 
therefore, better prepared to know the truth of this 
matter than any other man of that time. In one of 
his homilies he gives us this historic fact: 'The 
custom of baptizing infants was derived from the 
Apostles.' Again, in his comment on Romans, book 
5th, he makes this explicit statement : S For this 
cause it was, that the Church received an order 
from the Apostles to give baptism to infants.' 
" Coming still nearer to the Apostolic age, we 



168 THE JUDD FAMILY. 

find Iren^eus, who was born before the death of 
St. John, and one of the earliest writers after the 
Apostolic age. He expressly declares that 'the 
Church learned from the Apostles to baptize chil- 
dren.' In his book against heretics, he says : ' For 
he (Christ) came to save all persons by himself; 
all, I mean, who by him are regenerated unto God; 
infants and little ones, and children, and youths, and 
elder persons.' By 'regenerated,' Dr. Wall shows 
that he evidently meant Baptized / as in the sen- 
tence, ' They are regenerated in the same way of 
regeneration in which we have been regenerated, 
for they have been washed with water in the name 
of the Father, and of the Son, and of the Holy 
Ghost.' 

" Here, Brother Bennett, was a man close up to 
the Apostolic times. He was a pupil, or student, 
under Polycarp, of Smyrna, who was himself also, 
a student and parishioner of the Apostle John; and 
he gives it as a fact that the Church learned from 
the Apostles to Baptize children. Could he be mis- 
taken? Believe it if you can. 

"We will now pass up to Justin Martyr, the 
earliest of the Christian writers. In his first Apol- 
ogy to the Emperor Antonius Pius, he observes: 
* several persons among us of sixty and seventy years 
old, of both sexes, who were discipled to Christ ill 
their childhood, do remain uncorrupted.' 



SCRIPTURAL BAPTISM. 169 

" Those at all acquainted with the writings of 
the Fathers, are not at a loss to understand what 
they meant by c discipling to Christ.' It was the 
act of consecrating them to Christ in Baptism. 

"Here was a man writing just after the death 
of the Apostle John, who declares that there were 
persons then living faithful, who were discipled, or 
Baptized in childhood ; w T hich, as an historic fact, 
carries the practice up into the Apostolic age. 

" This Apology is said to have been written 
about A. D. 140. Seventy years earlier would be 
about the year 70, or twenty-six years before the 
Apostle John wrote the book of Revelations, and 
before he wrote either his Gospel, or Epistles. 
Therefore, according to Justin, the Apostle John 
lived and taught at the very time these children 
were Baptized. 

"Here we have men, living just after the days 
of the Apostles, men of great learning and extensive 
research, and who certainly had the means of know- 
ing ; and they give it as an historic fact, that chil- 
dren were Baptized twenty-six years before John 
wrote the Booh of Revelation^ l that the Church 
received an order from the Apostles to give baptism 
to infants,' that Infant Baptism was practiced by 
the whole Church, and that the authority to do so 
was delivered by our Lord and His Apostles, and 



170 THE JTJDD FAMILY. 

that they never heard of any, even the most impious 
heretic, who denied Baptism to infants. 

" Now, Brother Bennett, you can, if you will, 
treat these historic facts as fictions. You can turn 
your back upon the clear teachings of the Sacred 
Scriptures, and leave the lambs of the flock on the 
outside of the fold, exposed to the ravages of the 
wolves ; but you must not blame me if I follow in 
the footsteps of the early flock by giving heed to 
the words of Augustine when he says, ' The custom 
of the Church in baptizing infants must not be dis- 
regarded, nor be accounted needless, nor believed 
to be anything else than an ordinance delivered to 
us from the Apostles.' " 

"Even so," said Mr. Judd, drawing a long breath, 
as though he had been so absorbed as to forget to 
breathe. " It shall not be disregarded by me, nor 
accounted needless." 

At a former time, in the progress of Mr. Tru- 
man's argument, he had expressed himself as 6 abun- 
dantly satisfied.' But now he was more than ever 
determined, himself and his family to follow in the 
footsteps of the ancient Church, and give to the 
neighborhood an example of household Baptism. 

" But you surely would not deprive your children 
of the privilege of choosing for themselves," said 
Mr. Bennett. 

This objection seemed to stagger Mr. Judd. 



SCRIPTURAL BAPTISM. 171 

There was something in it so subtle and plausible 
he knew not what answer to make. So he gave 
Mr. Truman an appealing look, who, noticing his 
confusion, came to his assistance. 

" Was circumcision put off to adult years to en- 
able Abraham's children to choose for themselves ?" 
Mr. Truman enquired. 

The snare was broken, and Mr. Judd felt re- 
lieved. 

" There is a subtle skepticism in that objection," 
continued Mr. Truman. " We might put it in an- 
other form. Why will you teach your children the 
truths of the Christian religion, and thus bias their 
minds and prepossess them in its favor? Why not 
leave them to themselves till grown up, and then 
let them choose for themselves? 

"Let us put this question in the form of a 
syllogism : 

" If Infant Baptism is of Divine appointment, 
then it is our duty to Baptize our children. But 
Infant Baptism is of Divine apppointment, as we 
have clearly shown. Therefore, it is the duty of 
Christian parents to have their children Baptized, 
and consequently any dissatisfaction on their part is 
unreasonable and wrong. 

"I have but one additional remark to make on 
this subject," said Mr. Truman, addressing Mr. and 
Mrs. Judd. " I am prepared to say that no person 



11 2 THE JUDD FAMILY. 

is ever dissatisfied with his or her Baptism in in- 
fancy, who is afterward properly instructed as to 
the nature and design of the ordinance, and who 
has had any fair exegesis of those passages of 
Scripture bearing npon this subject. To cavil with 
the ordinance in this case, would be as absurd as 
for a sinner to cavil with the conditions of salva- 
tion. What would you think to hear an unbeliever 
say : c Because God demands repentance and faith, 
therefore I am deprived of the privilege of going 
to heaven in my own way?' 

" No, Brother Bennett, the difficulty does not lie 
in the ordinance itself, but in our ignorance and 
misapprehension of it. And this skeptecism in re- 
gard to Infant Baptism, I say it in all kindness to 
you, comes often through the officiousness of some 
who, under a mistaken idea of duty, have stirred 
up this element of doubt and unbelief, where it 
would have never appeared but for such inter- 
ference." 

The hour Mr. Bennett had set to adjourn having 
come, the two ministers united with Mr. and Mrs. 
Judd in a season of worship, led by Mr. Truman. 
He prayed for the spirit of Love and Christian 
unity, for wisdom to guide, and an unselfish, un- 
sectarian zeal for the spread of true spiritual religion 
and the salvation of sinners. The Divine Spirit 
was present, their hearts were melted into love, and 



SCRIPTURAL BAPTISM. 1*73 

the two ministers parted with the kindest of feelings. 
These discussions had the effect to settle the 
question so thoroughly in the minds of Mr. and Mrs. 
Judd that they determined at once to go forward, 
as a family, and take upon themselves the seal of 
the covenant. Accordingly, on the next Sabbath 
after these discussions, at the close of the morning 
service, they went forward, as narrated at the end 
of the fourth Chapter. 



174 THE JUDD FAMILY. 



CHAPTER X. 



WIFTLY and silently the years pass away; 

and as they go, bear us on through scenes of 
labor, joy, and sorrow. But to the faithful Chris- 
tian, the flight of years brings no regrets. If they 
bring seasons of labor and trial, they bring also 
victory, and the working out in us those manly and 
Christian virtues that make us a blessing to others, 
and fit us for the enduring bliss of heaven. 

Such was the case with Mr. and Mrs. Judd. It 
was ten years since they had avouched the Lord 
Jehovah as their God and portion, and had publicly 
consecrated themselves and their household to Him 
and His service, taking upon themselves the seal of 
the covenant — Baptism. These had been to them 
years of trial, but also of religious improvement, of 
growth in knowledge and grace. A faithful dis- 
charge of the duties of to-day serves to make us 
stronger to bear the trials, and meet the responsi- 
bilities of to-morrow. With them the point had 
been reached in which, adopting the language of 



SCRIPTURAL BAPTISM. 1*75 

the Psalmist, they could say, c My heart is fixed, O 
God, my heart is fixed.' They had settled down 
into that religious order and stability so desirable 
for the right training of their children. Nellie, their 
eldest daughter, was now a modest maiden of seven- 
teen. She was a loving, confiding girl, and was in 
the habit of telling her mother all her little secrets, 
and of going to her for counsel in every question 
of duty. 

It was now about a year since, by her own act, 
she had ratified the consecration her parents made 
of her to the service of her God and Savior, by a 
public profession of Faith. William, the next younger, 
had evinced such a desire for an education that his 
parents thought it their duty to encourage him in 
this bent of his inclination, and he was now at a 
boarding-school, preparing for college. 

It was about this time that the following episode 
occurred. 

" What book was that which I found you read- 
ing in your bed-room this morning, and that you 
slipped under your apron as I opened the door?" 
said Mrs. Judd. 

Nellie blushed, and was evidently confused. 

"I fear it is something that will do you no good 
— something that your own conscience tells you is 
contraband, or why should you try to hide it from 
your mother?" 



176 THE JUDD FAMILY, 

" Oh, it is a very good book, mother. It is 
called Theodosia Earnest ; or, the Heroine of 
Faith." 

"Why, that is a very pretty title for a book," 
said Mrs. Judd. " But why should my daughter 
try to hide a very good book from her mother? 
Have I ever discouraged, or forbade your reading 
good books?" 

In this case Nellie had fallen into the snare of 
the tempter. On the day previous, while on an er- 
rand at Mr. Wilmot's, Susan Wilmot had quietly 
handed her a copy of Theodosia, telling her it was 
a lovely book, and she would never regret reading 
it. "But," said Susan, "don't let your parents 
know that you have it, because they will forbid 
your reading it, for it is opposed to their views of 
Baptism." 

Nellie's confusion was but for a moment. Her 
usual good sense gained the mastery, and she frankly 
confessed that she acted foolishly in yielding to 
Susan's suggestion. 

" Will mother forgive me ?" said Nellie, a tear 
starting in her eye. 

" Forgive you, Nellie ! With all my heart, when, 
my dear daughter is so ready to confess her error, 
and I love you the more for it," said her mother, 
pressing a gentle kiss upon her forehead. 

Mrs. Judd stood gazing a moment into the calm, 



SCRIPTUKAL BAPTISM. 177 

confiding face of her daughter, with a feeling of 
matronly pride and gratulation. Then, with a sort 
of mental abstraction, she repeated, "Theodosia, 
Heroine of Faith." " Why, Nellie, I would like to 
see the book myself." 

Nellie flew to her bed-room closet, and in a mo- 
ment returned with the book, in two volumes, and 
laid them in her mother's lap. Mrs. Judd took up 
the first volume, and sat sketching its opening chap- 
ter, while Nellie stood watching the countenance of 
her mother. At length, closing the book, she said 
to Nellie : 

" Would you like to read this book ?" 
" I would, if mother considers it a suitable book 
for me to read," said Nellie. 

"Do you think you are prepared to detect the 
errors it may contain, or unravel the sophisms that 
may lie concealed in its pages ?" 

Nellie was about to say yes, when her good 
sense again came to her rescue, and instead of say- 
ing yes, as she was tempted to do, she answered, 
" I do not know," and then, after a monent's re- 
flection, she added, "I do not think I am, for it 
treats upon questions I have never examined, and 
yet I confess my feelings were a good deal warped 
toward the views expressed by Theodosia." 

"Did you detect any fallacy or assumption in 
reading the first chapter?" 

The Judd Faioilr. 1 2 



178 THE JUDD FAMILY. 

Nellie confessed that she did not. 

" And yet," continued her mother, " the very 
first page contains a broad assumption. Theodosia is 
made to assume, as a truth, the very thing that needs 
proving — that there is but one mode of Baptism. 
She is made to say of an act of immersion and 
emersion, ' If that was baptism, then we were not 
baptized.' Here it is assumed that the mode is the 
essential thing. It is confounding the thing done, 
with the manner of doing it; and of driveling a 
solemn ordinance of the Gospel down to a mere ex- 
ternal action." 

"I see it," said Nellie. "But I had not thought 
of it before. Really, it is substituting the c shuck ' 
for the nut itself." 

"And yet you would like to read the book, I 
suppose," said her mother. 

Nellie stood thinking a moment, and then an- 
swered, " I have a suggestion to make. It is this : 
I will read it aloud to you and father, a chapter or 
two each evening, and that will enable him, or you 
to point out its errors and mistatements." 

To this her mother consented. 

" When shall we begin ?" said Nellie. 

" Let me see. To-night is our weekly prayer- 
meeting. To-morrow evening your father will want 
to look over the weekly i Journal.' It will be safe 
to commence on Friday evening. Everything in its 



SCRIPTURAL BAPTISM. 1V9 

place, Nellie." So Friday evening was fixed upon 
to begin the reading of Theodosia. 

Two whole days to wait seemed a long time to 
Nellie, for her mind would dwell upon the scene of 
Theodosia kneeling in her room in earnest prayer, 
and she felt anxious to know the final result of 
the story. 

The young and inexperienced mind is influenced 
more by the embellishments than by the solid facts 
of a story. Addresses to the sympathies and im- 
agination will often carry the mind, especially of 
the young and impressible, even against the solid 
arguments of Truth, when stated in a dry, didactic 
style. Nellie was not an exception to this tendency. 
But such had been her religious education, that she 
held herself in subordination to the larger experience 
and more mature judgement of her parents. So 
she waited patiently for the appointed time, It 
came at last. 

FIRST EVENING'S REVIEW. 

Mr. Judd had been informed of the agreement 
between Nellie and her mother, and had made his 
arrangements to listen to the reading of Theodosia. 

Nellie brought out the first volume and laid it 
upon the center-table, and having lit the lamp, went 
to attend to some household duty that she had for- 
gotten. While she was gone, Mr. Judd thought he 



180 THE JUDD FAMILY. 

would look at the title page and general typography 
of the book. He took it up and read " Theodosia 
Earnest ; The Heroine of Faith. In two volumes, 
Vol I." 

" A pretty large work on such a subject," said 
he to himself. 

"Nellie," said he, as she returned to the parlor, 
" can you have patience to wade through this work, 
both volumes?" 

"1 guess so, Why, father ?" 

" Well, Nellie, it is just here ; several years ago, 
and when you were quite small, my mind was very 
much exercised on this question, and I took special 
pains to look into it. I heard the best arguments 
Mr. Bennett could bring in favor of immersion, and 
you could put them into a nutshell, and I'm in- 
clined to think you'll have to go over a good deal 
of ground to get a very little solid argument, and 
much less of Truth." 

Mrs. Judd took her knitting- work, and seated 
herself in her easy chair. Mr. Judd seated himself 
in a half-reclining posture on the settee, while Nellie 
took her seat near the lamp and began to read. 
They listened patiently till she had finished the first 
chapter. 

"There, father, what do you think of that?-" 
said Nellie. 

"I think it highly imaginative, and exceedingly 



SCRIPTURAL BAPTISM. 181 

unreal," said he. " Theodosia is a mere nose of 
wax manufactured for the occasion. Such a char- 
acter is highly improbable, if not impossible. Who 
ever heard of an intelligent girl of eighteen, reared 
by Presbyterian or Methodist parents, who was 
stupid enough to take such a position as is ascribed 
to Theodosia ! None but a person trained in the 
most inveterate Baptist prejudices could say, ' If 
that which we saw at the river was baptism, then 
I never was baptized.' None but a Baptist would 
leap to such a conclusion." 

" Do you recollect the time when Susan Wilmot 
was immersed, Nellie?" 

« I do." 

" Do you remember what you said on your return 
home from the scene ?" 

"Yes, I do, very well. I said I was sorry for 
Susan, her mind was so discomposed and occupied 
in trying to keep down her dress that would rise 
and float, that she could scarcely think of anything 
else ; and then she strangled so when she was com- 
ing out of the water. But I recollect what affected 
me most was the snickering and improper remarks 
I overheard among the crowd, suggested by her 
looks as she came out of the water. And I said I 
would not like to be Baptized in that way." 

" But Nellie, did you say that if she was Bap- 
tized, you had not been?" 



182 THE JUDD FAMILY. 

"No sir." 

"But did you think it?" 

"No sir, not then." 

" But Nellie, have you thought so since ?" 

"I have." 

" When ?" 

"When I first read this introductory chapter." 

"But what made you think so?" 

"I cannot tell, unless my sympathies were ex- 
cited by the tragedy of the story. There certainly 
was no argument, reasoning, or show of facts to 
make me think so." 

" Well, Nellie," said Mr. Judd, with a serious 
air, "you know that the subject of Baptism has 
scarcely been mentioned in our family, and Mr. Tru- 
man has not alluded to it in a controversial way in 
a number of years; and yet, with the little in- 
struction you have had, you didn't jump at any 
such conclusion as Theodosia is made to arrive at. 
I now see that I have failed to do my duty to you 
and the other children in this respect; and I fear 
Mr. Truman too, has failed in not discussing this 
subject more frequently in his public ministrations. 
I presume it is with him as it is with me. The 
subject is so well defined in my mind that I have 
overlooked the fact that others might be disturbed, 
or in doubt on this question." 

"Well," said Mrs. Judd, looking up from her 



SCRIPTURAL BAPTISM. 183 

knitting, "I think Mr. Percy is a superficial and 
selfish man, endeavoring to create or confirm pre- 
judice against Presbyterians. Do you think that 
Christian kindness, Nellie?" 

"I think it very unchristian." 

Nellie read on in "The First Night's Study" 
till she came to the words, "I should even in that 
case, feel inclined to choose the same mode that 
He did, and which the early disciples did." 

" Stop Nellie," said Mr. Judd. " There is some- 
thing that needs reviewing. Don't you see the nose 
of wax again ? Theodosia has that worn out as- 
sumption that Christ and the early disciples were 
immersed, put into her mouth. That is the very 
thing that needs to be proved, but cannot be." 

Then with a serious, thoughtful air, he continued : 
" I do do not wish to dictate your Faith, Nellie ; 
but I do wish you to examine facts for yourself, 
and thus be able to give a reason for the hope that 
is within you, instead of following cunningly de- 
vised fables." 

"But father," said Nellie, "was it not just as 
Theodosia says ? Did not Christ go down into the 
water, and come up out of the water?" 

"Is going down into the water, or coming up 
out of it, Baptism? What boy or girl that has not 
been down into the water fifty times perhaps, and 



184 THE JUDD FAMILY. 

many of them immersed, too. Were they Baptized 
by so doing ?" 

" Of course not, father." 

"Well, Nellie, does that text say how Jesus was 
Baptized when He was in the water?" 

" No. But is it not presumptive that He was 
immersed ?" 

" What does John say about his Baptism, 
Matth. in, 2?" 

Nellie took her Bible and read, " I indeed bap- 
tize you with water. He (Christ) shall baptize you 
with the Holy Ghost and with fire." 

" Therej Nellie, John has answered your ques- 
tion. It was with water. He Baptized in Jordan. 
That was the place where he Baptized, but the Bap- 
tism itself was with water." 

" But could he not immerse with water ?" said 
Nellie. 

She had hardly propounded the question when 
she burst into a laugh at the ludicrousness of the 
thought. 

" It is presumptive that Baptism with water, and 
with the Holy Ghost are alike as to the mode or 
manner of administration. Immersion must necessa- 
rily be in and not with. What a preposterous 
thought that would be to immerse a person in the 
Holy Ghost, and in fire. It is said of the f Beast % 
and of the ' False Prophet,' that 6 they were cast 



SCRIPTURAL BAPTISM. 185 

into a lake of fire and brimstone.' That, I should 
judge, was an immersion. And, Nellie, you will 
find, if you trouble yourself to examine, that immer- 
sion is everywhere in the Scriptures used as the 
symbol of distress and anguish, but never of that 
which is joyous and hopeful. 

"Now, Nellie," continued Mr. Judd, "please take 
your Bible, and read Acts i, 45." 

She read : " And being assembled together with 
them, commanded them that they should not depart 
from Jerusalem, but wait for the promise of the 
Father, which, saith he, ye have of me. For John 
truly baptized with water, but ye shall be baptized 
with the Holy Ghost not many days hence." 

" How was this Baptism of the Holy Ghost per- 
formed?" enquired Nellie. 

" If you will turn to the second chapter of Acts, 
you will see." 

Nellie turned and read the first four verses. " Is 
this the fulfillment of the promise of the Father ? " 
said she. 

"Read the 16th and 17th verses, and see what 
they say." 

She read : " But this is that which was spoken 
by the Prophet Joel. And it shall come to pass in 
the last days, saith God, I loill pour out my Spirit 
upon all flesh" 

"Now daughter, read the 33d verse." 



186 THE JUDD FAMILY. 

She read : " Therefore, being by the right hand 
of God, exalted, and having received of the Father 
the promise of the Holy Ghost, he hath shed forth 
this which ye now see and hear." 

She closed the Bible and sat in deep thought 
for a moment, and then with a smile suffusing her 
face, she turned to her father. He caught a glance 
of her eye, and knew she was ready to give her 
verdict. 

"Well, Nellie, you have the testimony before 
you — what verdict do you render?" 

"I should judge that pouring out and shedding 
forth the spirit could not be an immersion, for the 
idea is plainly that of falling upon, as rain, and this 
is the manner of the Spiritual Baptism." Then, after 
a moment, she enquired, "Are these all the pas- 
sages of Scripture that refer to the Spiritual Bap- 
tism ? " 

" Oh, no ! They are more numerous than we 
have time now to refer to, but we may, perhaps, 
have occasion to look at them as we read further 
on in Theodosia. There are, however, two or three 
so appropriate to the interpretation you have just 
given that, if you wish, I will refer you to them." 

"Do, father; I am so anxious to compare all 
the Scriptures bearing upon this subject." 

"Then turn to Acts, vin, 15, 16; x, 44, 45, and 
XI, 15, 16." 



SCKIPTURAL BAPTISM. 187 

She turned to those passages, and read them in 
order. "Who when they were come down, prayed 
for them that they might receive the Holy Ghost. 
For as yet he was fallen upon none of them ; only 
they were baptized in the name of the Lord Jesus. 
While Peter yet spake these words, the Holy Ghost 
fell on all them which heard the word. And they 
of the circumcision which believed, were astonished, 
as many as came with Peter, because that on the 
Gentiles also was poured out the gift of the Holy 
Ghost. And as I began to speak, the Holy Ghost 
fell on them, as on us at the beginning? 

Mr. Judd remained silent. These words of the 
Sacred Historian were so plain as to the mode of 
the Spiritual Baptism, that they needed no com- 
ments to make them plainer ; and he was willing 
to trust Nellie's good sense in the right understand- 
ing of them. 

Mrs. Judd made her needles fairly snap, so ear- 
nestly did her fingers labor to keep pace with her 
thoughts. There sat Nellie, absorbed in profound 
thought. It was a fine scene for a painter. 

"A penny for your thoughts, Nellie," said Mr. 
Judd, amused at her deep abstraction. But her 
mind was too deeply engaged with the subject to 
notice his remark. 

" Nellie, my daughter," continued Mr. Judd, as 



188 THE JUDD FAMILY. 

she aroused from her deep reverie, "what think 
you of the subject now?" 

" I think that immersion is out of the question, 
at least in regard to the Spiritual Baptism ; and if 
the with means the same in both Baptisms, then 
John did not immerse those whom he Baptized." 

" That is my opinion, Nellie, and to my mind it 
is plain that the in is a note of place only, while 
toith is a note of manner or mode." 

Nellie resumed her reading. She read till she 
came to the following passage : " f But Mr. Percy,' 
said Edwin, ' the Baptist preacher told Mr. Anxious 
the other day that baptize and baptism were not 
English words at all, but the Greek words baptizo 
and baptismos, transferred into the English Bible, 
and not translated. He said that King James would 
not permit the translators to translate all the words, 
for fear of disturbing the faith and practice of the 
Church of England, and so they just kept the Greek 
word ; but if they had translated it at all, it must 
have been dip or immerse, instead of baptize.' " 

" I wonder if the writer of Theodosia thought 
people were all fools and ignorant, when he penned 
that paragraph," said Nellie, closing the book. * It 
seems, however, that he thought he was revealing 
some great secret in telling his readers that 'bap- 
tize' was a Greek word. As little as I know, I 
knew that a great while ago. But father, is it true 



SCRIPTURAL BAPTISM. 189 

that, King James would not permit the word baptizo 
to be translated, for fear of disturbing the faith and 
practice of the Church of England ?" 

" I am sorry to say that charge is incorrect," 
said Mr. Judd. M King James might have been a 
much better man than he was; but this charge is 
without foundation, and it is simply made for 
effect, to prejudice the ignorant and to prepare them 
to receive as proof, the broad assumption he makes 
in regard to the meaning of the word baptizo. Nor 
is the assertion true, that if the word was transla- 
ted it must be rendered dip or immerse. The 
word is sometimes translated in the Bible as in 
Mark vn, 4: 'And when they come from the mar- 
ket, except they wash, they eat not.' Mr. Truman 
pointed out that word to me in his Greek Testa- 
ment, and the word is baptizontai^ which he said 
was Baptize. He also said there was another Greek 
word for wash. I think he said it was louo. — to 
wash one's person." He continued : " I am sorry 
for a cause that has to be supported by a resort to 
such misrepresentations." 

"And yet the writer is a professed Christian," 
said Nellie. And lifting her hands in deep emotion, 
she exclaimed : " Can it be possible that Christian 
men can adopt such methods to gain proselytes to 
their opinions?" 

It is certain, Nellie, that a cause that can be 



i< 



190 THE JUDD FAMILY. 

supported only by misrepresentations of the motives 
and opinions of others, cannot be a good one," said 
Mr. Judd. " But poor fallen human nature, with 
its strong bias to sin and partyism, often shows 
itself in those who really mean to be good men, 
but who are so blinded that they are not conscious 
of the motives that actuate them. Many really 
good men do not half know themselves. They are 
often much more under the influence of prejudice 
and partisan feelings than they are aware of. I 
presume the writer of Theodosia had in some way, 
got the impression that King James was actuated 
by such a motive, and under the influence of pre- 
judice and partisan feeling, and without reflecting 
upon the moral bearings of the statement, he wrote 
as he did." 

Nellie again opened the book and read on. She 
soon came to the sentence purporting to come from 
young Edwin, "'But, Mr. Percy, I have looked up 
the words in My Greek Lexicon, and I find it just 
as he said. Baptizo does mean immerse, and Bap- 
tismos does mean immersion.' " 

"Is that so, father?" said Nellie. 

"Read on further," said Mr. Judd, "I will an- 
swer that after a while." 

She read on through the definitions of the word, 
till the writer says, " He (Mr. Percy) was astonished. 



SCKIPTUKAX BAPTISM. 191 

The thought had never occurred to him before that 
Baptize was not an English word." 

"Hold on, Nellie," said Mr, Judd. "That is 
rather too much. Just see the inconsistency. Only 
a page or so back Mr. Percy is made to take a 
very intelligent view of the meaning of the word Bap- 
tize, when he calls it a generic, rather than a specific 
term, meaning more the result of an act than the act 
itself, when applied to Baptism as a religious act. 
And then, too, Mr. Percy is represented as a Greek 
scholar, enough so to read Greek ; and yet he is 
astonished to find out that Baptizo is a Greek word. 
Just think of it, Nellie. Here is a Greek scholar 
who does not know that Baptizo is Greek. Why, 
the thing is perfectly preposterous! 

" Now I don't know how it strikes your mind, 
Nellie, but it appears to me that this is a bluster- 
ing paragraph addressed to the credulity, of the 
ignorant." 

" I view it very much in that light," said she, 
and Mrs. Judd gave a very significant nod to ex- 
press her assent. 

Mr. Judd continued : " In regard to the mean- 
ing of the word Baptizo, I am not a Greek scholar. 
I can't tell one Greek letter from another, but some 
years ago your mother and myself visited at Mr. 
Atkinson's with Mr. Bennett, Mr. and Mrs. Alvord, 
and some others, and that good man, Mr. Nixon, 



192 THE JUDD FAMILY, 

the Colporteur, who has been at our house several 
times since, happened to be there. It was the first 
time I ever saw him, but I shall never forget the dis- 
cussion we had on this subject of Baptism, I recol- 
lect that when Mr. Bennett had been driven to the 
wall in every other argument, he fell back upon the 
meaning of the word JBaptizo. It was his last plank, 
and your mother remembers how handsomely the 
Colporteur shoved him off from that last standing 
place." 

" I shall never forget that discussion as long as 
I live," said Mrs. Judd. " I never got so much 
light on any subject in all my life before." 

" Did the Colporteur admit that Baptizo means 
immerse ?" inquired Nellie. 

" He admitted that to be one of its definitions, 
and only one of many." 

" What other meaning did he say it had ?" 

" I cannot think of all the definitions he gave it," 
said Mr. Judd, but I remember he said it meant to 
wet, to moisten, to cleanse, to wash, and he said it 
also meant to color, to stain, to dye. But I recol- 
lect one of his arguments in reference to the mean- 
ing of the word in particular, and I thought then, 
and still think there was a good deal of truth in it. 
He said we were not to judge of the meaning of 
the word by the use the heathen Greeks made of 
it, but rather by the use that Christ and His Apos- 



SCRIPTURAL BAPTISM. 193 

ties made of it. For the Greeks, being heathen 
idolaters, had no knowledge of the truths of revealed 
religion, and so had no words to express them ; but 
when the Greek language came to be spoken by the 
Jews, they attached a neio meaning to a good many 
words, and among them the word Baptizo" 

" That reminds me of what Mr. Truman said last 
Sabbath in the Bible class," said Nellie. " We 
were discussing the passage in John in, 5. Eer- 
ily ! verily ! I say unto thee, except a man be born 
of water and of the Spirit,' and Mr. Truman related 
an anecdote that he got from his friend, Rev. Mr. 
Hall, and he prefaced the anecdote by saying : ' The 
old Greek of the Grecians is called classic Greek, 
while the Greek of the New Testament is called the 
Greek of the Synagogue. Any man,' he said, 4 who 
is both a classical and biblical student knows full 
well that a Greek Lexicon of the Greek of the Syn- 
agogue must be peculiarly a Lexicon of the New 
Testament Greek. And such we have — elaborate 
and excellent lexicons. But if we read the classic 
Greek by these, we shall make nonsense ; and if we 
read the New Testament altogether by the classic 
lexicons, we shall also make arrant nonsense.' Mr. 
Truman then related the anecdote which, as nearly 
as I can recollect, is this : Some years since, Mr. 
Hall met with a man who was liberally educated — 
a thorough scholar — an able lawyer, and possessed 

The Judd Pajttil? *™ 



194 THE JUDD FAMILY. 

of splendid natural abilities, but skeptical in his 
views of religion. With this man Mr. Hall under- 
took to reason about the necessity of being born of 
the Holy Ghost. Now the word in the Greek Tes- 
tament for ghost or spirit is pneuma, which origin- 
ally, and in classic Greek means wind or air. 'This 
man,' said Mr. Hall, ' would have me argue by the 
book, and he turned me to the Greek Testament. 
See here, says he, it reads — and you know it reads, 
HJxcept a man be born of water and of wind. 
What right have you to change the original classic 
meaning of pneuma (wind) here, any more than you 
have of hudatos (water) ? And see further, said he, 
there is the same word in the 8th verse, letter for 
letter, and there you do not say the spirit bloweth, 
but you say the wind bloweth. He was right in 
the original classic use of the word/ said Mr, Hall, 
4 and if I had argued on the principles on which 
our Baptist brethren have argued, I should have 
been obliged to allow that the renewing by the 
Spirit of God, or even the personal existence of 
such a Spirit, is not taught, or referred to in this 
passage.' " 

" Mr. Truman's anecdote was just in point, on 
the meaning of the word Baptize, and the writer of 
Theodosia reasons just as did the skeptical lawyer," 
said Mr. Judd. 

Nellie then read on to the close of the " First 



SCRIPTURAL BAPTISM. 195 

Night's Study." As she closed the book, she gave 
her father an enquiring look, as much as to say, 
What do you think of the balance ? 

Mr. Judd at once comprehended her wish, and 
replied : 

"When Miss Theodosia turns away from the 
lexicons to the ' teachings and example of Christ,' 
she comes as near to the true point as she can, and 
not hit it. She supposes that some specified exter- 
nal act is required. She says : c Now in his bap- 
tism a certain act was performed. It may have 
been sprinkling, pouring, or dipping, but whatever 
it was, that act is what He meant by Baptism.' 
Hold on, Theodosia, don't be quite so positive. 
That is the very thing that needs proving ; and that 
is the very thing we deny. We contend that He 
did not mean any specified external act, but some- 
thing almost infinitely above any external act. It 
is the soul entering into covenant with God. This 
is the result, and if this result is reached by either 
sprinkling, pouring, or immersion, then each or 
either of them is a valid means to that end, and 
the advisable mode, in any given case, depends 
upon circumstances outside of the mode itself." 

"But father," said Nellie, "Christ must have 
been Baptized in some mode, and that must have 
been the right one, whichever it was." 

" Tour statement is true, my daughter, to a oer- 



196 THE JUDD FAMILY. 

tain extent. If we could ascertain precisely what 
that mode was, then that mode would certainly be 
a Scriptural one, and in all similar circumstances 
the advisable mode. But Nellie, it will not do to 
jump at conclusions as Theodosia does. The mode 
in which Christ was Baptized is wholly a matter of 
inference, and no one can know positively whether 
his inference is the right one. The fact is, Nellie, 
the mode would not have been left to mere infer- 
ence if it had been essential to valid Baptism." 



SOBIPTUBAL BAPTISM. 107 



CHAPTER XI. 



'if 

/IIITST as Mr. Judd closed the last sentence of 
j the previous chapter, the clock struck eight. 
" I declare," said he, " I thought it was later. We 
have yet one hour to bed-time. If you are not too 
much fatigued, I think you had better read the next 
chapter yet this evening. Perhaps the book will 
improve as we get into it." 

" I am not tired a bit," said Nellie. So she re- 
sumed the reading in a clear and distinct tone, 
while Mr. Judd noted each statement as it came 
along. It took her nearly an hour, and as she had 
read almost without stopping, she was somewhat 
fatigued. 

" I should think you would be exhausted after 
reading such an extensive display of wisdom," said 
Mr. Judd. "Here is a great bluster about the pedo- 
Baptist authorities, and a parading of the assumed 
opinions of learned men. But Nellie, there is evi- 
dently a snare of some kind in this skein. This wise 
Mr. Courtney, and the youthful heroine of immer- 



198 THE JTJDD FAMILY. 

sion, Miss Theodosia, are made to serve the great 
theologians, MeKnight, Calvin, Wesley, Chalmers, 
Stuart, and Barnes, just as they do the lexicons, 
suppressing half their testimony, and, by so doing, 
pervert the balance. By such methods you can 
prove anything you wish." 

"That reminds me of the anecdote of the boy 
who said he could prove that stealing was com- 
manded in the Bible," said Mrs. Judd. "His father 
demanded the proof, when he quoted: 'Let him 
that stole steal,' and when requested to quote the 
balance, declined, saying he had quoted enough to 
answer his purpose. Those little words * no more * 
would have spoiled his argument." 

" I should judge your anecdote to be just in 
point," said Nellie, laughing. " But since father 
says the testimony of the Greek theologians is per- 
verted, I would like to have him explain the matter." 

"Well, Nellie, in compliance with your request, 
I have to say: 

"I. That 'Pastor Johnson' is simply a man of 
straw, set up to be beaten down. He is made to 
present just such arguments as the author of Theo- 
dosia is pleased to put into his mouth ; and he uses 
them just to suit the author. No wonder victories 
can be won under such circumstances. But if the 
author of Theodosia should measure weapons with 



SCRIPTURAL BAPTISM- 199 

any live Presbyterian one remove above idiocy, he 
would hardly gain a victory. 

" 2. As to the pedo-Baptist authors quoted, Mc 
Knight, Wesley, and others, their opinions, if they 
have been fully and truly quoted, were only the 
opinions of men, and of themselves no proof. But 
Nellie, it is too late to-night to give you the facts 
in regard to the opinions of those authors. To- 
morrow evening, after listening to the next chapter, 
it may be proper to give you a few facts in regard 
to them." 

On the following evening, after the affairs of 
the household were properly arranged, they again 
repaired to the parlor to listen to the reading of 
Theodosia. Nellie again took her seat near the 
lamp, Mr. Judd his reclining posture on the settee, 
and Mrs. Judd again took possession of her easy 
chair and resumed her knitting. 

Nellie read slowly and distinctly every word of 
the " Third Night's Study." Mr. Judd was often 
tempted to arrest the reading with comments, but 
he remained silent till she closed. He was then 
about to point out some of its absurdities, when 
Nellie interposed : 

" I don't care about reading any more of this 
book." 

"Why," rejoined Mr. Judd, " don't you think it 
a finely contrived story ?" 



200 THE JUDD FAMILY. 

" The story is well enough, if it was only true 
to fact. But it is so unfair, and so unchristian, I 
hardly think it my duty to spend any farther time 
with it." 

"But Nellie, there are thousands who will read 
Theodosia with absorbing interest, and with gush- 
ing sympathies for the persecuted Miss Theodosia, 
who will have their minds filled with a deep, bitter 
prejudice against Presbyterians.'" 

" It is for that very reason that I don't care 
about reading further," said Nellie. "For I don't 
wish knowingly to keep company with slanderers. 
And, judging the balance of the book by that part 
I have already read, I must call it an oily slander." 

Mr. Judd could but inwardly approve of his 
daughter's good sense and Christian indignation. 
The book is evidently a cunningly devised fable, 
and the pretended Miss Theodosia, instead of being 
the Heroine of Faith, is but the dupe of a phantom. 
And then too, the tendency of the work is to feed 
the fires of sectarianism and engender prejudice 
against all who do not practice immersion exclusively. 
And what is the object of the book ? Evidently to 
make proselytes to an opinion, and so to a branch 
of the general Church whose distinctive policy is 
based upon that opinion. And all this waste of 
time and labor is to give prominence to a mere ex- 
ternal act — an act having no moral character of 






SCRIPTURAL BAPTISM. 201 

itself, and giving none, and knowing only the rally- 
ing cry of a party. 

Mr. Judd, however, was willing she should read 
it, if by the law of revolution, it should lead her 
to a broader Christian charity, and to depend less 
upon forms and ceremonies. 

"But what of the arguments in this chapter?" 
said Mr. Judd, wishing to draw her out. 

"As to the arguments," rejoined Nellie, "you 
are better prepared to judge of them than I am. 
But when the cry of wolf is raised just as the ar- 
gument of an opponent is being stated, I confess 
it looks like diverting attention from the real merits 
of the question." 

" Very true, Nellie," said Mr. Judd. " I have 
long observed that they who cry wolf the loudest, 
generally do it to cover up, and divert attention 
from some wolfish design. Thus when Mr. Court- 
ney says, ' Is it possible that a minister of Jesus 
Christ can take such liberties with the Word of 
God,' what is it but the cry of wolf, to frighten 
people from the only real argument that Pastor 
Johnson is permitted to make ? 

"Now, Nellie," continued Mr. Judd, "before we 
dismiss this book, I wish to call your attention to 
one or two things, because I deem it important 
that you should be posted in regard to some historic 
facts, bearing upon the points discussed in this work. 



202 THE JUDD FAMILY. 

"It is a well known fact that many of the the 
ologians of the past two hundred years, and es- 
pecially those of the Church of England, have paid 
great deference to the opinions of the early Fathers 
of the Church — those who lived in the second, third, 
and fourth centuries. It is also a fact, well authen- 
ticated, that dipping, or a partial submersion of the 
body in Baptism, was commonly, though not always, 
practiced in those days. These partial, and some- 
times total immersions were practiced, not because 
they were deemed essential to valid Baptism, but 
because they were thought more impressive, which, 
by the way, is a matter of taste ; for in the case of 
the sick, or of persons in feeble and declining health, 
it was administered by affusion, or sprinkling. 

" It was these facts before the minds of these 
theologians that led them to suppose that dipping, 
or immersion was, or might have been the practice 
in Apostolic times, and that opinion guided them 
in their expositions of those portions of Scripture 
referring to Baptism. They did not believe the 
mode essential because the early Fathers did not. 

" You will notice, Nellie, that the author of 
Theodosia is careful to keep these facts concealed, 
because they would spoil his story. And then with 
these facts concealed, he puts into the mouth of 
his youthful heroine the expression that, ' these the- 
ologians are strange, mysterious, and inconsistent 



SCRIPTURAL BAPTISM. 203 

people,' — men who preach one thing and practice 
another, and whose honesty is, therefore, brought 
into doubt. The fact is, they are just as strange 
and inconsistent as the early Fathers, whose opin- 
ions they echo. 

" Again, I noticed as you read, a repetition of 
the charge against King James, and I consider it 
a monstrous perversion of history. It occurs in the 
effort to get rid of the argument drawn from the 
preposition with. The author makes Miss Earnest 
say: 'But why, Mr. Courtney, should our transla- 
tors employ with whenever in occurs in connection 
with baptism ?' And Mr. Courtney is made to an- 
swer: 'For the same reason that they refused to 
translate baptize. They were forbidden by King 
James to change the ecclesiastical words. They 
must not teach immersion.' 

"Now Nellie, just mark the consistency. Out 
of his own mouth the author stands condemned. 
His own testimony is, that at the very time when 
King James forbade the change of the ecclesiastical 
words, the Rubric of the Church of England did 
require Baptism by immersion, unless the candidate, 
adult or infant, was weakly. On page 62 he gives 
an extract from the journal of John Wesley, in which 
he says : ' Mary Welch, aged eleven days, was 
baptized according to the custom of the First (i. e. 
Apostolic) Church, and the rule of the Church of 



204 THE JUDD FAMILY. 

England — by immersion.' And yet they must not 
translate Baptizo, lest they should teach immersion. 
So for the same reason they must render en with, 
instead of m 9 lest they should disturb the faith of 
the Church of England." 

" What glaring inconsistency," said Nellie. 

" I think they must be hard pushed for argu- 
ments, when they are driven to such methods to 
sustain themselves," said Mrs. Judd. 

Mr. Judd resumed : "As I said before, I know 
nothing about the Greek, and cannot, therefore 
judge of the various meanings of Greek words. 
But there is one thing I do know, because any plain, 
unlettered man can see it, and that is that the cause 
of Truth is never promoted by misrepresentation. 
Victories gained at the expense of Christian charity 
are worse than defeats." 

" But, father, why didn't the translators of the 
Bible translate Baptize into some old English word?" 

"For the best reason in the world. There was 
no such single word in our language that would 
convey its precise meaning as a religious rite. 
Baptize was an English word used before they 
translated the Bible. Immerse would not do, for 
young men and boys immerse themselves many 
times every summer, but are not Baptized. The 
word sprinkle would not do, for people are often 
caught out in the rain, but are not Baptized. In 



SCRIPTURAL BAPTISM. 205 

the same way the words dip and pour would not 
do, for the reason that we dip our hands in the 
water when we wash, and often have water poured 
upon us, but in neither are we Baptized. None of 
these words express the real idea of that sacred rite, 
but the word Baptize does exactly. It is a religious 
word. It is derived from the word that Jesus used, 
that the Apostles used, and hence, since it is the 
only word that embodies, in itself, the true idea, it 
was wise and Christian in the translators to employ 
it, and make it our own." 

"That, certainly, was a very good reason why 
the old Anglo Saxon fathers, who lived long before 
the translators of the Bible, should transfer the word 
into English. But what about the Greek word en, 
which they seem to think should be translated in, 
instead of with ? " 

"There, Nellie, you have me. If I understood 
Greek I could answer your question. But as a plain, 
common man, I'll tell you how it looks to me. The 
men who translated the Bible into English were the 
most learned men of their times. They w T ere mem- 
bers of the Church of England ; were great admirers 
of the Fathers, and were favorable to immersion as 
a mode of Baptism, and as ministers practiced it in 
their Churches, except in the cases of sickness and 
failing health. Now it seems to me that, had it 
been proper to do so, they would have translated 



206 THE JLDD FAMILY. 

en, i?i, instead of with. Their prepossessions were 
all in that direction, and the only reason why they 
did not was because, as honest men they could not." 

" Well," said Nellie, with a sigh, "truth is truth; 
and though error may seem to triumph for a while, 
begetting prejudice and partyism, and dividing the 
household of Faith, yet since God is God, it is 
certain that Truth will finally gain the conquest of 
the world, and thus open the fountain of life, love, 
and charity, and so bring down to earth the har- 
mony and the bliss of heaven." 

" That is well said, Nellie," responded Mrs. Judd. 
" If He who bore our sins, and still bears the wants 
and woes of a world upon his own great heart of 
Love, silently works and patiently waits in pitying 
compassion for events to ripen, we also can afford 
to work and wait till the precious seed of Truth 
sown by loving hands and trusting hearts, shall 
bring forth the golden harvest of millennial glory." 

" Well, Nellie," said Mr. Judd, after a season 
of silence, " If you wish to read Theodosia any fur- 
ther, I will listen with all the patience I can com- 
mand." 

" I have no wish to read further, for in the re- 
view I find no evidence to support the opinions 
here put forth thus far, and it is fair to assume that 
what we have read is but a sample of the balance 
of the book. Its broad assumptions and unkind 



SCRIPTURAL BAPTISM. 207 

allusions are really ungenerous, to say the least, and 
so I beg to be excused." 

So Theodosia was quietly laid aside, to be re- 
stored to Susan Wilmot. 

After family worship that evening, Nellie sat for 
a while, as if pondering some plan or scheme in 
her mind. Then rousing up, she said : " Father, 
wouldn't it be a good plan for me to write to 
brother William and tell him about our reading of 
Theodosia, and get him to make out a list of Greek 
words that have been transferred to our language? 
You know he is studying Latin and Greek both. 
I don't suppose he has got far enough yet to do 
much at it, but if I call his attention to it now, he 
can be gathering them from time to time. I have 
an idea that the list will be larger than one would 
suppose. It will be a source of instruction and 
gratification to me, and a means of improvement to 
him. And then, too, I have an idea that such an 
investigation may throw some light upon the ques- 
tions discussed in Theodosia. It is well to get as 
near the bottom of all truth as we can, and such 
an investigation will be likely to help in that 
direction." 

" I think, myself, your plan is a good one," said 
her father. 

That night when Nellie retired to her room, it 
was with a deep sense of the goodness of God, in 



208 THE JUDD FAMILY. 

giving her such kind Christian parents, through 
whose ever watchful love she had been saved from 
the snare into which, in her youthful inexperience, 
she had fallen. And with a heart deeply moved, 
she fell upon her knees in devout thanksgiving to 
her Heavenly Father, that the snare had been broken, 
and that she was free. 



SCRIPTURAL BAPTISM. 209 



CHAPTER XII. 



ACCORDING to Nellie's proposition to write to 
^j her brother William, as hinted at the close of 
the last chapter, she embraced the first leisure mo- 
ment, and penned the following letter : 

Home, Sweet Home, 

Oct. 19th, 1856. 
Dear Brother William : 

How anxious I am to see you. But I suppose I must 
be denied that privilege till your vacation next summer. 
At our family worship, morning and evening, dear father 
never forgets to pray for you, and we all join in that prayer. 
I hope you are making fine progress in your studies, es- 
pecially in your Latin and Greek. I almost envy you the 
privilege of studying those ancient languages, particularly 
the Greek, because the words of celestial wisdom, as they 
fell from the lips of the adorable Jesus, were given in that 
language. I hope you will become a proficient in it. It 
must be a great privilege to read the very words that Jesus 
spake, and to catch the thoughts breathed out from His 
loving heart; for they were the utterances of infallible 
Truth — they were Spirit—- they were Life. 

Dear brother, I have to narrate a little episode in mj 
experience, that has occurred since you left home, for your 

TbsJudd FamilT. •*• "* 



210 THE JtTDD FAMILY* 

school. It stands in connection with my weakness and want 
of consideration, I really fell into the snare — a snare set 
for my inexperienced feet. But thanks to God for kind and 
intelligent Christian parents, through them the snare was 
broken, and I am free. 

Now, dear brother, you will ask, in deep concern, what 
can it be? I will tell you. 

A few days ago, I was over at Mr. Wilmot's of an er- 
rand, when Susan handed me a book with a very attractive 
title. It was " Theodosia Earnest ; or, The Heroine of 
Faith." Susan said it was a beautiful book, and that I 
would never regret reading it. But she said, "Don't let 
your parents know that you have it, for they will forbid 
you to read it, because it is opposed to their views of Bap- 
tism." I was just foolish enough to fall into that snare. I 
ought to have known better, and I am ashamed of it. I 
began to read it slyly, and as the wise man says, " Stolen 
waters are sweet," I was strangely fascinated by it, and as 
I think of it now, it really seems strange that I should be, 
for there was no show of argument or reason to support 
its assertions ; but I did not see it till mother eaught me 
reading it, and after reading it a little herself, she pointed 
out its sophisms and assumptions, — I saw them, and the 
charm was dissipated. I afterward undertook to read it to 
father and mother, but had not read the first volume half 
through, before I grew so disgusted with it that I gave it 
up. So much for the book. 

But a few questions have been raised in regard to the 
meaning of certain Greek words, connected with the sub- 
ject of Baptism, and other facts of revealed religion. And 
I wish to refer them to you for examination during your 
future years of study, as I think it may be useful to joxl 



SCRIPTURAL BAPTISM. 211 

I also wish you to write out a list of Greek words that 
have been transferred to the English language without 
being translated into old English words, with their an- 
cient meaning with classical, or pagan Greeks, and any 
new meaning that may have been given them as used 
in modern times, and send it to me. 

I make this request because father says the meaning of 
words in one age is no sure criterion of their meaning in 
a subsequent one. Mr. Truman, also, says that as the an- 
cient Greeks were pagan idolators, and knew nothing about 
the truths of revealed religion, their language had no terms 
to express them; and hence, that when the Jews came to 
speak the Greek language, they were obliged to give a new 
meaning to many words to express their ideas of religious 
truth. 

Such a list as I request, will enable me to see the 
changes that time, and the introduction of new truths and 
new ideas are making upon our forms of speech. 

Wishing you the blessing of health, and a pure and 
noble mind, with great success in your studies, I remain, 
as ever, Your Loving Sister, 

Nellie Judd. 

P. S. Let me hear from you soon. 

N. J. 

Arcadian Hall, Nov. 5th, 1856. 
My Dear Sister Nellie: 

Your very interesting letter of Oct. 19th reached me in 
due time, and gave me great pleasure, and for two reasons. 

1. Your readiness to confess your mistake, and the good 
sense you evinced in referring such questions to the greater 
knowledge and experience of our dear parents. 



212 THK JUDD FAMILY. 

2. The lively interest you take in such learned questions. 

I have never looked into these questions myself, before, 
but your suggestions and your request has awakened a new 
train of thought, and a new purpose. I believe in sifting 
such questions, and indeed, all questions, to the bottom. 
And I mean to devote at least a portion of my leisure hours 
to such questions. I have commenced already, and as a re- 
sult, I send you, as you request, a partial list of Greek 
words adopted, bearing upon religious questions, with the 
new definitions given them under the moulding influence 
of Hebrew and Christian civilization. 

Now, sister Nellie, if you wish to know how large a 
class of Greek and Latin words have been adopted into our 
language, you have but to go to Webster's Dictionary Un- 
abridged. In looking into this matter, after receiving your 
letter, I was perfectly astonished at the number. If we 
were to strike out all such words from our language, we 
could scarcely hold a conversation of five minutes duration, 
even on the most common topics. 

I have had time to select but a few words, as the fol- 
lowing list will show, but I send them in the hope that 
you may find some illustration from them. With love to 
all the family, I am happy to subscribe myself t 

Your Affectionate Brother, 

William Judd. 



SCRIPTUKAL BAPTISM. 



213 



A brief list of words adopted from the Greek, instead 
of being translated; with their meaning both in classic 
Greek, and in the Greek of the Synagogue : 



English. 



Greek. 



In classic Greek. | In Greek of syn. 



(a) Angel, 

(b) Bible, 

(c) Baptize, 



(d) Demon, 

(e) Diabolical, 

(f ) Deacon, 

(g) Church, 
(h) Bishop, 

(i) Pneumatic, 
Pneumatics 



Angelos, Messenger, 
Biblos, Book, the book, 
Baptizo, 

1. Tego, To color, stain, dye, 

2. ButhizoiTo dip, to plunge, to 

immerse, 

3. Plumo To wash, viz., clothes 

4. Louo, To wash the person, 

5. Brecho To wet, moisten, 
DaimOn, A spirit, 
Daimonia Spiritual beings, 
Diabolus. Devil, wicked, etc., 
Diakonos, A servant, waiter, 
Ecclesia, Assembly, etc., 
Episcopos Overseer, inspector, 
Pneuma, Wind, breath, air, 

vapor, 



I A good spirit. 

I Sacred Scriptures. 



To cleanse, or 
jKirify by a cer- 
emonial and 
spiritual wasn- 
ing. 

A wicked spirit. 

The Devil, devils. 

Wicked, evil. 

A Church omoer. 

A Christian body. 

Pastor, Bishop. 

Soul, spirit, ghost. 
The Holy Spirit. 






NOTES. 

(a) AngeloSy in classic Greek, means nothing but messen- 
ger — one who bears a message. But among the Jews, it had 
a higher signification. It meant a spiritual being superior to 
man, holy and good, because it was supposed they were 
Divine messengers to men. 

(b) The word Biblos — book, the book, without reference 
to authorship or contents. But among Jews and Christians, 
it is as a name restricted to the sacred books of the Jews and 
Christians. 

(c) Baptizo among the pagan Greeks had no religious or 
spiritual significance, and referred only to things natural and 
material. Among the Jews it was taken to express their 
purifications, ceremonial and moral. Such is its meaning in 
the New Testament. 

(d) Daimon was the name given to an invisible spirit — a 
spirit who was believed to be superior to men. The ancients 



214 THE JUBD FAMILY. 

believed there were demons, good and evil, who had influence 
over the minds of men, and who carried on an intercourse 
between the gods and men ; conveying the addresses of men 
to the gods, and of bearing benefits to men, or becoming the 
instruments of the vengeance of the gods. Hence demons 
became the objects of worship. It was supposed also, that 
human spirits, after their departure from the body, became 
demons. But among the Jews the word was used for evil 
spirits only, while Angelos was applied to good spirits. 

(e) Diabolical, from Diabolus, means devilish, wicked. 

(f ) Diakonos, Deacon, means servant, or one who serves 
another, and hence is applied to an officer in the Christian 
assemblies or churches, whose office it was to look after the 
temporal affairs of the Church. 

(g) Ecclesia, the term used for the Christian assemblies 
(Church), is applied to all religious gatherings, and purely 
Church affairs, and hence the term ecclesiastical is of general 
application to religious assemblies and religious affairs. 

(h) Bishop is a corruption of Episcopos, and among the 
early Christians meant just what the term imports — an over- 
seer or inspector, one who looked after the spiritual affairs of 
the Church. Hence it meant only the minister or pastor, 
having the general oversight and care of the body. Among 
the Methodist Episcopal, and all the non-episcopal bodies, it 
means simply a general overseer. With the Catholics and 
some Episcopalians, it is used for an order of the priesthood, 
above pastors of local Churches. 

(i) Pneuma, from which our scientific word pneumatics 
comes, meant among the pagan Greeks simply wind, air, 
breath, vapor, etc., while the word for ghost or spirit was 
Daimon. Among the Jews it had the additional meaning— 
ghost or spirit, and is used in the New Testament for the 



SCRIPTURAL BAPTISM. 216 

Holy Ghost or Spirit, from the fact that He comes by an in- 
spiration, or breathing into the soul of man. 

P. S. Now sister, please don't call me a D. D. for writ- 
ing these notes, because I am indebted for them to the learn- 
ing and labor of others. I have simply culled them out, and 
put them together for your special benefit ; and I hope the 
table and these notes will afford you as much pleasure in read- 
ing them as I have received profit in preparing them. 

W. J. 



216 THE JUDD FAMILY, 



CHAPTER XIII. 



IET US now turn to William Judd, and mark 
the progress he is making in his pursuit of 
knowledge. Five years have passed since the cor- 
respondence between Nellie and himself. He is 
now in his last, or senior year in college. These 
have been years of earnest, manly study — of thor- 
ough mental discipline. During his college course, 
he too, has found a personal interest in his Re- 
deemer, and Divine love, with the joy and peace 
it brings, has given a new inspiration and a new 
aim to his life. From the new stand-point of Chris- 
tian love, he has looked out upon the moral dark- 
ness and disorder of the world, and something of 
the compassion of Jesus moves his heart. He thinks 
himself called to the Christian ministry. He is, 
therefore, devoting all his spare time to those read- 
ings and investigations connected with his chosen 
life-work. 

James Wilmot is also pursuing a course of study 
in the same college. As school-mates and old 



SCRIPTURAL BAPTISM. 217 

neighbors, they often visit each other at their 
rooms. These seasons are often enlivened with 
spicy debates upon topics connected with their an- 
ticipated professions. James is preparing for the 
profession of tie law. He is a young man of some 
talent, and f i good deal of assurance and ready wit. 
Though not religious, he is by no means skeptical. 
He cherishes a deep respect for religion, as he un- 
derstands it, and in this respect he exhibits the 
moulding effect of home influence ; and hence, his 
ntyle -of reasoning will be found to be different from 
lhat of William Judd. 

We will now introduce the reader to a scene 
that took place at one of their interviews at Wil- 
liam's room. 

William has surrounded himself with Greek lex- 
icons, ancient and modern, together with the works 
of Homer, Xenophon, and other ancient Greek 
writers, classical and Christian, and is silently pur- 
suing his investigations. He has already made him- 
self master of many important truths. A gentle 
rap at the door announces a call. He rises and 
opens the door, and finds James in waiting. 

" Good evening, James," said William, with a 
smile. " Come in, I am glad to see you." 

" Well, William, this looks as though you had 
made a pretty large draft upon the college library," 
said James, looking around upon the books and 



218 HE JUDD FAMILY. 

lexicons scattered upon the table. "What deep 
problem in ethics are you working out? Fixing up 
for the future, I suppose." 

"Yes," said William, "fixing up for the future. 
I am after the real meaning of a class of Greek 
words that I find in connection with the duties of 
revealed religion ; and among them the word JSap- 
tizo, and its root Bapto" 

" Why, you goose, Will ! That is as plain as 
the road to dinner. It don't require any deep re- 
search to find out that. Go to your lexicon — that 
will tell you. Its root meaning is to dip, to immerse, 
nothing but to immerse," said James. 

" Now James, I am really surprised to hear you 
talk so superficially. You ought to know better. 
This whole question lies deeper than the diction- 
aries. They are good enough in their place, but 
the best Greek or English lexicons are, to a certain 
extent, imperfect. I know what the most of them 
say on this subject. Almost all words have a pri- 
mary and secondary meaning; and while the most 
of our modern lexicographers give dipping and im- 
mersion as the first, or most frequently met with 
definition of the word, yet it is by no means cer- 
tain to my mind that either of those words contain 
the real root thought of the word. I believe the 
real root thought, if we can find it, will be found 
to run through all the various definitions of the 



SCRIPTURAL BAPTISM. 219 

word. Our modern lexicographers are not native 
Greeks, and their knowledge of the language is such 
as they have gained from the study of ancient 
Greek authors, and that is not enough. They need- 
ed to mingle in the daily life of that people to fully 
understand the inner life of their ideas. I repeat 
it, I believe our best modern lexicons are, after all, 
imperfect ; not in the grammatical construction of 
the language, nor in the fullness of their vocabula- 
ries, but imperfect in the definitions they give." 

" Oh, fudge ! William, you are always following 
after some strange phantom. All there is of Bap- 
tism is found in the word immersion. It expresses 
action — nothing but action," said James. 

" So then, you would cramp it to a mere exter- 
nal action, and rob it of its beauty and moral sig- 
nificance. If I am fanciful, you are superficial," 
said William. 

" Oh, as to that," said James, " I suppose it is 
a test of obedience, and is symbolical of our Savior's 
burial and resurrection." 

" Well said, James. Don't charge me with pur- 
suing phantoms after this. Your fancy must be 
made of india rubber, if it can stretch far enough 
to find the burial and resurrection of Christ in the 
ordinance of Baptism. What proof have you that 
it symbolizes the burial and resurrection of Christ?" 

" Does n't Paul sav c we are buried with him bv 



220 THE JUDD FAMILY. 

baptism? and Peter, ' the like figure whereunto 
even baptism doth also now save us by the resur- 
rection of Jesus Christ.' And then, too, Paul says, 
4 For if we have been planted together in the like- 
ness of his deaths we shall be also in the likeness 
of his resurrection? " 

James thought he had given William a clincher, 
and his eyes sparkled with a feeling of triumph. 

"Well said, James. I'll give you the palm for 
ingenuity," said William. " And that is the way 
you make out the symbolic character of Baptism, 
by supposing some resemblance between the exter- 
nal act of immersion and emersion, and the burial 
and resurrection of Christ. So, when you and I 
went into the river bathing the other day, and went 
under the water and then came up again, that was 
symbolic of the burial and resurrection of Christ, I 
suppose, and we too, were Baptized." 

" Oh no," said James. " That was not Baptism, 
Don't treat the subject so lightly, William." 

"But if your position is true, that Baptize always 
means to dip or immerse, and never expresses any-* 
thing but mode or action, it must be that we were 
Baptized, and that our immersion and emersion was 
symbolic of the burial and resurrection of Christ. 
Now James, there is no dodging this conclusion, 
only as you give up your position. And then, too, 



SCRIPTURAL BAPTISM. 221 

I can see no moral end of good in your idea of the 
symbolic design of the rite." 

" Well, since you object to my idea of the sym- 
bolic design of the rite, do be good enough to tell 
me what you think about it," said James. 

"That is soon and easily told," said William. 
"As an external rite it symbolizes the higher — the 
Spiritual Baptism ; and the language of tbe symbol 
is purity, moral purity, and whenever we receive it, 
we say that we are sinful, and have need of the 
moral cleansing wrought in us by the Spiritual 
Baptism." 

"Well, William, I must confess that there is 
beauty and force in your view of the symbolic de- 
sign of the ordinance," said James. But I can't 
give up my opinion that Baptizo means immerse 
and nothing else. Dr. Carson was one of the best 
Greek scholars of modern times, admitted to be so 
by the most learned pedo-Baptist writers and lex- 
icographers, and he has proved, by a most laborious 
research of the entire field of classical Greek litera- 
ture, that Baptizo, and its root, Bapto, always means 
immerse, and nothing else." 

" But James, the word often occurs in such con- 
nections as to entirely exclude the idea of immer- 
sion. The various rites of purification among the 
Jews are called divers baptisms (diaphorois Bap- 
tismois) by the Apostle Paul, Heb, 9, 10. These 



222 THE JUDD FAMILY. 

divers washings or Baptisms, are referred to in verse 
13, 'For if the blood of bulls and of goats, and 
the ashes of an heifer sprinkling the unclean, sanc- 
tifieth to the purifying of the flesh, how much more 
shall the blood of Christ,' etc. Now James, don't 
you see that the persons and things purified were 
never immersed in blood ?" 

" I don't care a fig for all that. The divers Bap- 
tisms must have been divers immersions ; for Car- 
son has proved that Baptizo always means to im- 
merse, and nothing else. And to this definition all 
the lexicons agree. The trouble is that our com- 
mon version of the Bible is not a true and faithful 
one. The mass of readers do not understand the 
original, and translators of the Bible by adopting 
Greek words instead of translating them, have hid- 
den the meaning from the multitude." 

" I suppose then, you think the translators of 
the Bible were dishonest men," said William, with 
a smile. 

"No, not exactly that; but they were forbidden 
by King James to translate the ecclesiastical words, 
for fear of disturbing the faith and practice of the 
Church of England." 

" So then, King James was the great sinner," 
said William, with a laugh. " Well now, James, 
do tell me what particular word your great name- 
sake would not permit to be translated, lest it should 



SCRIPTURAL BAPTISM. 223 

disturb the faith and practice of the English Church." 

"Why, the word JBaptizo" 

William could not refrain from a hearty uproar- 
ious laugh. 

" What on earth are you laughing at, Will ? * 
said James. 

" I am laughing at your honest simplicity," said 
William, " So you really suppose your statement 
to be correct?" 

" Of course I do. Do you suppose I would state 
a thing for truth that I do not believe to be true ?" 

" Certainly not, James. But then, I fear you are 
relating a matter of hearsay — a thing that is not 
borne out by the facts in the history of the trans- 
lation of our version of the Bible. Do you know 
what the faith and practice of the Church of Eng- 
land was at that time?" 

" Really, William, you've got me now. But I 
suppose it was wholly in favor of sprinkling." 

" The reverse of this was the case. The faith 
and practice of the Church of England was in favor 
of immersion ; and the Rubric of that Church re- 
quired it, except in cases of sickness, or of persons 
in declining health," said William. 

" If that was so, why didn't they translate the 
word instead of adopting it ?" 

"For one of the plainest reasons in the world," 
said William, " There was no word in the language 



224 THE JUDD FAMILY. 

that would convey the exact meaning of the word." 
" But they might have translated it immerse" 
" We were immersed the other day, but you say 
we were not Baptized ; and then immerse is a Latin 
word, adopted into the language just as Baptizo is," 
said William. 

"But suppose they had taken the word dp, or 
plunge. They are not adopted," said James. 

"I dip my pen in ink when I write. I do not 
immerse it ; and a horse p>l< un 9 e8 often without be- 
ing immersed." 

" Well, take the word duck then," said James, 
and he burst into a laugh at the idea suggested by 
the word. " But you will say that duck means to 
dip the head under water only." 

" Very true," said William. " And to my mind 
the noise that is made about the non-translation of 
the word Baptizo^ is entirely without any founda- 
tion. To have translated it, would have blurred its 
meaning by confounding its religious with its secu- 
lar definition. It is only when it is used to denote 
the Christian rite of Baptism that it is left untrans- 
lated. In all other instances it is translated. There 
is no reason in the world for thinking that our 
translators were either ignorant or dishonest men. 
Had they not turned Baptizo into an English word, 
they must have expressed it by a circu elocution 
that would have amounted to a gloss, rather than 



i 



SOB1PTURAL BAPTISM. 225 

a translation, or they must have coined a new word 
for the purpose. Besides, the word Baptizo was 
already in the English language, having been used 
from the time of Chaucer, and even by the Anglo- 
Saxons themselves." 

"Well, really, William. You seem to have 
studied this subject pretty thoroughly," said James. 
" You seem to be taking all the wind out of my 
objections." 

" I have not said all my say yet," said William, 
laughing. " I have yet another reason why it would 
not do to translate the word by using dip or im- 
merse. It is this : A large part of the learned 
world fully believe that Baptism, in the New Tes- 
tament, often signifies an application by water, 
which was performed by sprinkling or pouring. 
How, therefore, could we have a Bible in which all 
denominations may agree, if we insist upon trans- 
lating the word by immerse, by pour, or by sprin- 
kle? Were there no other reason, this would be 
sufficient for adopting the original word, instead of 
tianslating it by either." 

" I suppose you know that the Baptist denom- 
ination have got up a new translation of the Bible, 
in which they translate the word immerse and im- 
mersion" said James. 

"Yes," said William, "and the American and 
Foreign Bible Society was organized to aid in the 

The Judd Paxnil/. 15 



226 THE JUDD FAMILY. 

circulation of this denominational Bible, at home 
and abroad. Now James, it seems to me that this 
fact is open to two inferences. One is, that they 
arrogate to themselves the prerogative of alone giv- 
ing a true and faithful version of the Sacred Scrip- 
tures, and by implication, condemn the present 
authorized version as unfaithful. The other is, that 
if we leave the word untranslated, that is, standing 
upon its own merits, people will draw some other 
meaning from it than immersion. That is, that the 
word JBaptizo is so used in the New Testament as 
almost without fail, to lead those who learn its 
meaning from the Bible alone to conclude that it 
does not in the Bible mean immersion" 

" Well William, you are getting me so fogged 
up that I don't know what to believe, or what to 
think," said James. 

"I getting you befogged, James ? How' s that? 
I have done the best I could to get you out of the 
fog," said William, laughiug. 

"I am fogged when I find learned men taking 
such different views in regard to the question of 
Baptism." 

" Would you like to have me lead you out of 
your dilemma, James ?" 

" If you can, William ; but that is the question 
— can you?" 

" I can try, for I think I have the key that will 



SCRIPTURAL BAPTISM. 227 

unlock the difficulty," said William. "It is just 
here. Those upon whom you have been accustomed 
to lean for information on this subject have drawn 
their ideas from the musty folios of paganism. They 
have overlooked the fact that as the human mind 
progresses in knowledge — as new facts, new truths, 
and new principles are unfolded, unknown before — 
new words must be coined to express them, or old 
words, in some respects analogous, must be taken, 
and a new and accommodated meaning given to 
them, while at the same time the old meaning still 
attaches to them. Thus, if you please, the word 
Bapto originally meant one of two things. Either 
to dye, to color, to stain ; and the idea of dipping 
or immersion grew out of it from the fact that 
things dyed or colored, were dipped or immersed 
to that end, or the converse of this must be true. 
Then the word came to put on other meanings ; 
thus gemizOj to fill ; brecho, to wet, moisten, bedew ; 
pleno, to wash, viz., clothes ; and sutleo, to draw, 
to pump water. What is true of Bapto, is equally 
true of BaptizOj as a derivative from it. Thus, we 
find at a period long before the Christian era, when 
the apocryphal book of Ecclesiasticus was translated 
into the Greek for the use of the Alexandrian Jews, 
the word was used as a synonym for louo and lou- 
tro, as in the following passage, chap, xxxiv, 30 : 
4 He that washeth himself because of a dead body, 



228* THE JtTDD FAMILY. 

and toucheth it again, what availeth his washing ?* 
Here, James, see for yourself," said William, hand- 
ing a copy of the work in Greek. 

James took the book and looked at the passage. 
Sure enough. While the word washeth was bap- 
tizomenos (Baptized), the word washing is loutro, 
showing conclusively that the writer held the two 
words as synonymous. 

A new light began to dawn on James' mind. 
So without pursuing the thought further in regard 
to the changes in the meaning of the word Baptizo, 
William called his attention to other words. 

" Look here, James," said he, " here is the Greek 
word pneuma, in classic Greek it means nothing 
but wind, air, or breath. Suppose we apply Mr. 
Carson's rule. l JPneuma means nothing but wind. 
I can prove it by* all the Greek classics, and all the 
lexicons say so.' But I turn to John in, 5 : ' Ex- 
cept a man be born of water, and of the Spirit, 
he cannot enter into the Kingdom of God.' Here 
pneuma means the Holy Spirit. How would it read, 
Except a man be born of water and of wind. You 
see the idea would be preposterous. And yet, in 
the 8th verse we have the same word translated 
wind. The word, among the Jews, has put on a 
new meaning to meet the requirements of revealed 
religion. Away go the classics, away go the lexi- 
cons. Here the word puts on a new meaning — a 



SCRIPTURAL BAPTISM. 229 

meaning analagous to its ordinary definition — an 
inspiration or inbreathing of God ; His breath upon 
the soul. Here, too, is the Greek word Angelos. 
In classical Greek it means messenger, and nothing 
else. But I find the word in use among the Jews 
as the name of an order of spiritual beings, superior 
in rank to man, holy and good. And here again, 
the new use of the word comes in the way of an- 
alogy, from the fact that, according to Hebrew 
Theology, such beings were mediums and messen- 
gers between God and men. At this point, it must 
be borne in mind that the Greeks had a name for 
such an order of beings in general. Daimon and 
daimdnia, and in the mythological opinions of the 
Greeks, some of the demons were good, and others 
bad. Under the moulding theology of the Hebrews, 
the word was used only with reference to wicked 
spirits or devils ; while the word angelos was the 
name given to good spirits. Such too, as you know, 
are the recognized definitions of the two words in 
the New Testament, the heathen classics and the 
lexicons notwithstanding." 

" Yes," said James, " I know that the words 
angel and demon have just the meaning with us 
that you mention." 

" And then, too, you will see the propriety of 
adopting these words, instead of translating them, 
as the Baptist Bible Society would have us do from 



230 THE JUDD FAMILY. 

the consideration of Acts xxm, 8, where to trans- 
late them would make the most arrant nonsense. 
In our common version, the passage reads thus : 
'For the Sadducees say there is no resurrection* 
neither angel nor spirit, but the Pharisees confess 
both.' The word resurrection here falls under the 
same rule, if we take its meaning from the classic 
Greek. The Greeks had no idea of the resurrection 
of the body, and, of course, no word to express it. 
The Greek word anastasis — rising up, was the near- 
est approach to it, and referred only to a ' rising up' 
from a reclining posture. Suppose we translate the 
passage according to the wishes of the Baptist Bible 
Society, thus: 'For the Sadducees say there is no 
rising tip, neither messenger nor wind, but the 
Pharisees confess both.' Don't you see, James, that 
such a translation is to make the Bible speak, not 
only nonsense, but falsehood ?" 

" I see it," said James. " The practical eifect 
of such a translation would be to hide the truth 
and pervert the Word of God. Strange that I had 
not thought of it before ! " 

" But James, the same reason existed for con- 
verting the Greek Baptizo into the English Baptize, 
as for converting angelos into angel. There was no 
word in English which would fill up the idea. If 
Baptism was to be performed by sprinkling, it would 
not do to translate Baptizo by the word sprinkle. 



SCRIPTURAL BAPTISM. 231 

because all sprinkling is not Baptism. If Baptism 
were exclusively by immersion, still the word im- 
merse would not express the whole of the essential 
idea, for all immersion is not Baptism." 

" There certainly is force in your reasoning, Wil- 
liam," said James, who had listened with increasing 
interest as William had gone on, step by step, in 
his argument. 

"There is one thought more in this connection 
that I wish to bring to your attention," said William. 
" It is this : The word Baptizo in the New Testa- 
ment refers less to the manner of the application of 
water, than to the design and import of the appli- 
cation. It is a sacred application — a ritual applica- 
tion, denoting a ritual purifying^ and referring to 
an important and essential truth for its significa- 
tion" 

As William closed his argument, James roused 
up, looked at his watch, spoke about returning to 
his room and to his studies, but did not seem in 
any hurry to go. William, therefore, took his dis- 
position to remain as an indication of willingness 
for further discussion ; and so to draw him out, he 
said : 

"Now James, since the talk has mainly been on 
my side, and you have been mostly a listener, let 
me inquire what do you think of my views of the 
topics that have been brought under review?" 



232 THE JUDD FAMILY, 

" I think you have a good deal of truth on your 
side of this question. And I believe it does a fellow 
good to find out what other people believe, and why 
they believe. It is likely to enlarge the field of 
one's knowledge, you know. But still, I go for im- 
mersion. All the Greek lexicons give that as the 
proper definition of Baptizo" 

" I admit that nearly all the modern lexicograph- 
ers, and especially those who are not native Greeks, 
give that as the leading definition of Baptizo. But, 
as I said before, while they understand the gram- 
matical relation of words by their affixes and suf- 
fixes, as to mood, tense and case, and the like, and 
while they give us very full vocabularies of Greek 
words, yet I think they are less to be relied on as 
to the real meaning of words than a native Greek 
lexicographer, one who understood the inner life of 
Grecian thought. It is this that leads me to doubt 
if our lexicographers have given the definitions of 
Bapto and Baptizo in their proper order." 

" There is no doubt, William, in my mind, that 
native Greek lexicographers understand the genius 
and force of Greek words better than any man can 
who merely learns the language from books. Na- 
tive Greeks ought to understand their own language 
better than foreigners," said James. 

" Here's my hand for that, my good fellow," said 
William, giving James a hearty shake of the hand* 



SCRIPTURAL BAPTISM. 233 

" If there is some fun and nonsense in your head, 
it's only the spice of life, and there is also a capital 
vein of strong common sense — I mean practical 
good sense." 

" James was a good deal flattered with William's 
compliments, so he said: 

"Yes, William; the native Greeks must under- 
stand their own language better than foreigners, and 
they have always understood the word Baptism 
to signify dipping. In this case, the Greeks are 
unexceptionable guides." Then, after a moment 
he continued : 

" You confess, William, that all the modern lex- 
icographers give dipping, plunging and immersing 
as the undoubted primitive meaning of the word; 

and in this definition the native Greeks are with 
them, and against you." 

"Do you throw that out as a challenge for me 
to prove to the contrary?" said William, with a 
knowing smile. 

" I do if you wish to take it so," said James, 
with a feeling that his position was unassailable. 

" Be it so, then," said William. " I will then 
turn to native Greek lexicographers to show you 
that your challenge can be triumphantly met, and 
even if the Greek Church practices immersion always 
(which, by the way, they do not), yet it is not be- 
cause they consider immersion as essen tial from the 



234 THE JUBD FAMILY 

meaning of the word. And since, as you say, * na 
tive Greeks are unexceptionable guides? we will see 
what they say." 

He then took up a volume entitled " Chronicle 
of the Church," published at New Haven, in 1838, 
and read as follows : 

" The oldest native Greek lexicographer is Hesy- 
chius, who lived in the fourth century of the Chris- 
tian era. He gives only the word JBapto, and the 
only meaning of the word he gives is antleo — to 
pump, or to draw water." "Now James, if this 
native Greek had considered dip, plunge, or immerse 
the primary or most important meaning of the word, 
don't you think he would have given it?" 

James admitted that such would have been the 
case. But inasmuch as he gives antleo as the only 
meaning of the word, it shows that to have been 
the most common and familiar meaning of the word. 
William read on as follows : 

"Next in order comes Stjidas, a native Greek, 
who wrote in the tenth century. He gives only the 
derivative JBaptizo, and defines it by pluno, to wash." 

"Here is another native Greek," said William, 
" who does not consider dip, plunge or immerse as 
a leading definition." 

"We come down to the present century," said 
William, as he read on, " at the beginning of which 
we find Gases, a learned Greek, who, with great 



SCRIPTURAL BAPTISM. 235 

labor and pains, compiled a large and valuable lex- 
icon of the ancient Greek language. His book, in 
two volumes, quarto, is a work deservedly held in 
high estimation by all, and is generally used by 
native Greeks. It should also be remarked that he 
was a member of the Greek Church, which always 
Baptizes by immersion, except in cases of extreme 
urgency. The following are his definitions of Bap- 
to and Baptizo: 
Bapto — 

Brecho — To wet, moisten, bedew. 

Pluno — To wash (viz., clothes). 

Gemizo— To fill. 

ButMzo — To dip. 

Antko — To draw, to pump water. 

Baptizo — 

Br echo — To wet, moisten, bedew. 

Louo— -To wash, to bathe. 

Antleo — To draw, to pump water. 

"There, James, you have the definitions of a 
native Greek, who you say is vastly better authority 
than European lexicographers, one who does not give 
dipping or immersion as the primitive signification 
of Baptizo, and indeed, does not give it at all, ex- 
cept perhaps inferentially, as dip, one of the defi- 
nitions of Bapto, does not cover the idea of im- 
mersion. It is a clear case then, that the native 
Greeks, themselves, do not consider the word as 



236 THE JLDD FAMILY. 

meaning necessarily an immersion. In fact, they do 
not give it at all as the primary, or leading idea 
of the word." 

James was entirely taken down. This was tes- 
timony he did not expect, and it gave an entirely 
new phase to the question. His faith began to waver 
in regard to immersion. It might have been the 
Apostolic mode, and he thought it was ; but it was 
not essential to valid Baptism. He determined to 
go over the entire ground for himself, and be open 
to conviction, let the proof come from what quarter 
it might. Finally, after thinking over the matter in 
this vein for a few moments, he said : 

" Well, William, I give it up. You've gone into 
this matter deeper than I supposed you had. You 
have taken the wind out of my sails, and here I am 
becalmed. I really think you'll have to tow me into 
port." And he gave himself up to a hearty laugh, 
in which William joined. 

"Really, William, you are becoming a personage 
of some importance in my eyes. I hope you will 
pardon me for calling you fanciful. I guess the 
blur was upon my eyes instead of yours. I begin 
to feel some of the inspiration of your spirit, and if 
I have been superficial in the past, I'll try not to 
be in the future." 

" My good friend, I have as much need to ask 
your forgiveness for calling you superficial, as you 



SCRIPTURAL BAPTISM. 237 

have for calling me fanciful. Both charges were 
uttered playfully, and are not worth the mention. 
So I think we'll drop them," said William. 

" You said the question of Baptism lay deeper 
than the dictionaries, William. I begin to think 
you are half right. You spoke also of the f root 
thought' of JBapto and of its derivative, JBaptizo. I 
would like to understand the idea that is struggling 
in your mind, in regard to the root thought of these 
two words." 

" Oh, well, James, it may not be worth much. 
It is not a matter that I intend to get patented, 
and since thoughts are common property, you may 
have them for just what you think they are worth, 
and pay to the Master," said William. 

He continued : " All words have a primary and 
secondary meaning, and the question with me is 
what was the primary meaning of Bajito. I am 
aware that this question stands but remotely con- 
nected with the mode of Baptism, and yet the 
proper solution of this question may throw some 
light upon the general question of Baptism — at least 
in regard to its deep import. I think I have the 
key that may unlock this question and show it up 
in a new light." 

" If so, pray what is it, William ? Do let me 
hear it." 

" It is this. From a careful examination of sev- 



238 THE JUDD FAMILY. 

era! of the earliest Greek writers, with special ref- 
erence to this question, two definitions of the word 
arrested my attention. The more frequent of the 
two was that of dipping \ which in some cases 
amounted to immersion. The other definition was 
to dye, to color, to stain, to tinge. I suppose it was 
from observing these facts that modern lexicogra- 
phers have given dipping and immersion as the first 
definitions of the word. But to my mind it is by 
no means certain that dipping was its primary 
meaning. Judging from the analogy of thought, it 
is apparent to me that the primary meaning of the 
word is to dye, to color, to stain, and dipping is a 
secondary meaning growing out of the fact that 
things colored or dyed were usually dipped, to that 
end. And now for the root thought of Bapto. As 
in the case of dyeing or coloring, the substances or 
materials dyed or colored receive into themselves 
the coloring fluid which radically changes their 
texture and appearance, so I conceive the root 
thought is the radical change wrought in one sub- 
stance by the infusion of another. Now it seems 
to me that this, as a root thought, is more or less 
apparent in all the uses to which the word and its 
derivatives have been put; and this root thought 
becomes strikingly apparent in Baptism as the sym- 
bol of that divine and radical change wrought in 
the heart and so in the life by the inbreathings of 



SCEIPTURAL BAPTISM. 239 

the Holy Spirit. In this view Baptism more than 
symbolizes purity — moral purity — it is the symbol 
of that Divine life which the indwelling of Christ 
begets in the human soul — the essential elenmet of 
which is love." 

"I declare, William. You exhibit a good deal 
of originality of thought," said James. " And if 
you keep on at this rate, some of the colleges will 
confer the title of D. D. upon you before many 
years." And he broke out into a half serious, half 
comical laugh. 

"I presume you think me rather visionary, 
James," said William, " in entertaining and giving 
expression to the idea that has impressed itself upon 
my mind. I confess it is original with me ; but it 
certainly carries a kind of sweet inspiration with it 
which half assures me of its truth ; and, if true, the 
reason why Baptizo should be taken as the name 
of that sacred ordinance, in preference to any of 
the several Greek words by which its several modi- 
fications of meaning are set forth, at once becomes 
apparent." 

" Now William, do not mistake me," said James. 
" Far be it from me to treat the opinions of a friend 
as visionary. I confess I am not prepared to ex- 
press an opinion as to the idea or inference you 
draw in regard to the root thought of the word. It 
was the newness of the thought, and your evident 



240 THE JUDD FAMILY. 

earnestness and sincerity that provoked that laugh. 
I hope my niirthfulness did not offend yon." 

" Certainly not, James. But I know the in- 
fluence under which your opinions upon the subject 
of Baptism have been formed, and the style of ar- 
gument to which you have been accustomed to 
listen; and I could not expect you to adopt other 
opinions suddenly, even if they were true. Hence, 
I supposed my idea of the root thought of Bapto 
struck your mind as chimerical." 

" You are very considerate, William,* 1 was James' 
reply. " I must confess that, our little chat this 
evening is not without its effect in modifying my 
views. You have preseuted a class of facts new to 
me. And, while I cannot say that my views as to 
immersion as the proper and Scriptural mode are 
altered in the least, yet I stand corrected as to the 
argument drawn from the meaning of the word. 
Our people — the Baptists, I mean — have laid too 
much stress upon the meaning of Baptizo, as it was 
evidently used in connections where the idea of im- 
mersion is entirely excluded." 

" Then you admit that the proof for immersion, 
if found at all, must be found outside of the philo- 
logical definition of the word itself; that is, the 
question lies deeper than the dictionaries," said 
William. 

" Yes, William. We have got to go to the 



SCRIPTURAL BAPTISM. 241 

Bible to settle this question. It is not what the 
heathen Greeks meant by the word, but what Christ 
and His Apostles meant by it." 

"You are certainly on the right track, James, 
and I hope you will make thorough work of it, till 
it looms up before your mind in its beauty and 
moral significance, and becomes a sanctifying power 
in your heart." 

James looked thoughtful, but made no reply ; 
and after a few word , in reference to college affairs, 
that James had called in specially to talk over with 
William, the two friends parted for the night. 



The Jndd Family 



16 



242 THE JUDD FAMILY, 



CHAPTER XIV. 



The twilight of a bettor day is dawning, 
The shades of sin and guilt shall pass away r 
The sun of righteousness restores the morning 
And rolling upward brings meridian day. 

» 

11 J N HIS way back to his room, and after he ar~ 
j rived there, James gave himself to the following 
soliloquy : " William truly is a noble fellow, and 
aims to become a thorough scholar. He tries to go 
to the bottom of every question he investigates, 
and that certainly is commendable. I know it is 
liable to lead a man too far into the region of spec- 
ulation, at least those who may chance to differ 
with his conclusions will think so. But what pro- 
gress would there be in any branch of truth with- 
out such men? Suppose they do follow phantoms 
sometimes, it is better to have it so than to have 
no progress* All the great reformers of the world 
have been men who have looked beneath the sur- 
face of things, and have sought to improve the con- 



SCRIPTURAL BAPTISM. 243 

dition of society by giving prominence and force to 
fundamental truths. 

" It may be that William's position in regard to 
the root thought and primary meaning of Bai to is 
right. But if it is wrong I don't see that it can 
do any harm. It i3 certain that it sometimes means 
to dye, to color. That then is one of it^ meanings. It 
does not, therefore, always mean to dip, to immerse. 
When Homer tells about the battle of the Frogs 
and Mice on the borders of the lake, and says the 
lake was Bapto*d with blood, that could not be an 
immersion. And so when Hippocrates says of a 
certain liquid that when it drops on the garments 
they are Bapto^d, it can't mean immerse. And since 
Baptizo is a diminutive from Bapto, it certainly 
has a greater latitude of meaning. It is also evi- 
dent from the quotation that William made from 
Ecclesiastieus that Baptizo and louo are used inter- 
changeably. It follows, therefore, that they are 
synonymous. Baptizo must therefore mean to wash, 
to purify. And since these purifications were per- 
formed by pouring water on the hands in some 
cases, and in others by sprinkling blood of bulls 
and goats, and the ashes of a heifer, with scarlet 
wool and hyssop, it follows that there was no im- 
mersion in these cases. It would not do, therefore, 
to always translate the word immerse ; and then, 
too, immerse does not cover the entire meaning of 



244 THE JUDD FAMILY. 

the word Baptizo. Yes, William was right about 
adopting the word into English, instead of transla- 
ting it. Other words are also adopted. There is 
angel, and demon, and pentecost, and a host of other 
words transferred from Greek to English ; and even 
immerse, and tinge, and spirit are Latin words 
adopted into our language. How simple it is for 
our folks to make such ado about not translating 
these words. 

" And now," said James, as he continued to so- 
liloquize, "if they are wrong in one ease, possibly 
they may be wrong in another. Perhaps, after all, 
sprinkling and pouring may be valid modes of Bap- 
tism; and, if so, then the practice of close com- 
munion is wrong. It is an objectionable feature in 
Baptist Church polity, any way. I know that father 
and mother argue in its favor, but I never did like 
it, and I don't think I ever shall. 

" If I thought I was a Christian, I should cer- 
tainly want to go to the communion table with 
William and Nellie, for if they are not Christians, 
I don't know where to find any. And then, too, 
there are their parents, Mr. and Mrs. Judd. They 
are among the best Christians I know of. It always 
displeased me to see Deacon Jones pass right by, 
and not offer them the bread and wine. 

"And then there are Mr. and Mrs. Alvord. 
They are as good Christians as can be found any- 



SCRIPTURAL BAPTISM. 245 

where. And they and Mr. Judd's people almost 
always commune with each other. 

" When at home, last vacation, I attended Mr. 
Truman's meeting. It was their communion Sab- 
bath, and there was Mr. and Mrs. Alvord in the 
same slip with Mr. and Mrs. Judd, and they par- 
took of the Lord's Supper together. It did look so 
good. And only three weeks afterward, at the 
Quarterly Meeting in the Methodist Church, Mr. 
Truman gave up his morning service, and the two 
Churches came together. Mr. Truman attended, 
and assisted the Presiding Elder in the distribution 
of the bread and wine ; and all the members of his 
Church present went forward. And there again 
Mr. Judd and Mr. Alvord knelt side by side. It 
looked so brotherly and Christian-like it deeply affect- 
ed me. I really wish father and mother would give it 
up. Wouldn't it look pleasant to see the three fam- 
ilies sit at the Lord's table together." And he 
threw up his head as the thought passed through 
his mind. 

From this time on to the close of his college 
year, the thought was often in his mind — and closely 
associated with it was the inquiry why he was not 
a Christian. He felt that he ought to be ; but still 
the subject was deferred, he could scarcely tell why. 

At length the close of the college year came, 
and with its Commencement exercises, was to close 



246 THE JTJDD FAMILT. 

William's term of study. He was to graduate, and 
take his first degree. These are occasions of un- 
usual interest, especially to the parents and friends 
of the graduating classes. Mr. Judd and Nellie 
were among those who came to attend these 
interesting exercises ; doubly so to them, because a 
son and brother was to take so prominent a part. 
William had been selected to deliver the salutatory 
in Latin. His clear and distinct enunciation and 
musical voice fitted him nicely for that task. And 
besides this he was to deliver an oration, upon the 
Progress of Human Thought. His genius and cast 
of mind fitted him also for this. But while Mr. Judd 
and Nellie were so joyful at the termination of 
William's course in college, and the honors that 
awaited him, a feeling of sadness came over James. 
Though William's senior in age by two years, he 
was behind him one ye^r in his college course ; and 
he should feel so lonely in the absence of so dear 
a friend as William had proved himself to be. 

The graduating exercises passed off finely. The 
orations of the graduating class were highly cred- 
itable to the young gentlemen ; but William bore 
off the palm. Seldom does one hear Latin more 
beautifully pronounced than it was by him. Several 
gentlemen on the Board of Trustees, together with 
the Visiting Committee, were classical scholars, and 
there were several passages in his address of such 



SCRIPTURAL BAPTISM. 241 

beaut) 7 and force as to draw from them the most 
marked applause. But when he came to deliver his 
oration in English, he exhibited such variety and 
depth of research, and his facts and arguments were 
so clearly and beautifully stated, and evinced such 
a power of analysis and logical correctness, that he 
seemed to outdo himself, and it was pronounced 
the oration of the day. 

James felt really proud of his friend, and won- 
dered if he would be able to carry off the palm in 
that way at the next commencement. Nellie was 
all smiles, for her heart was filled with gladness; 
and as James looked upon her, he thought she never 
seemed so angelic before. 

By an arrangement with Mr. Wilinot, Mr. Judd 
came prepared to take James back with him, in 
company with William and Nellie. It was a pleas- 
ant ride to James, and in their company the hours 
passed quickly away. He found that Nellie had also 
made good use of her time in the improvement of 
her mind, and he thought her as accomplished in 
her manners as she was gentle and amiable in her 
disposition. 

Before they parted at Mr. Wilmot's door, Wil- 
liam gave James a pressing invitation to visit the 
Judd mansion often ; and Nellie's manner of second- 
ing the invitation assured him that his visits would 
be welcome. In the few weeks that Willian spent 



248 THE JtJDD FAMILY. 

at home in relaxation from study he and James 
were often together. Sometimes they wandered in 
the shady grove that skirted the bank of the stream 
that meandered near Mr. Judd's mansion, and some- 
times they fished together in a beautiful crystal lake 
situated some half-mile beyond Mr. Wilmot's. Fre- 
quently in these rambles Nellie and Susan accom- 
panied their brothers, and shared in their recreations, 
or listened to their recitations or debates, not un- 
frequently joining in the discussions. 

William's sojourn at home was soon to terminate. 
He was to leave for the theological seminary. The 
Master's work was pressing, and he must prepare 
for it with all reasonable dispatch. If he seemed to 
delay in that work it was only that he might be 
the better fitted to meet its responsibilities. He 
remembered that Jesus did not begin his public 
ministry till he was thirty years of age ; not, as He 
thought, because He was not fitted for it at an 
earlier day, but to teach His followers that it were 
better to defer it to that age than to enter upon it 
without due preparation. 

The two students were not only together in their 
rambles, as referred to above, but James was often 
a visitor at Mr. Judd's, and at the close of each 
visit he left with a deeper conviction of the beauty 
of true religion, and of his need of it. 

William and Nellie had both observed this, and 



SCRIPTURAL BAPTISM. 249 

it had been a matter of consultation between them 
as to what each could do to lead him to the Savior. 
They, therefore, embraced every proper opportunity 
to make such remarks as they thought calculated 
to lead to that happy event. Nor were these labors 
to be lost upon him. The Divine Spirit was at 
work through them to bring him in penitence to 
the Savior's feet. Daily, also, did they bear him in 
earnest prayer to the Throne of Grace. In the 
moral, as in the natural world, there is seed time 
and harvest; and "He that goeth forth and weepeth, 
bearing precious seed, shall doubtless come again 
with rejoicing, bringing his sheaves with him." 

The time at length arrived for William to leave 
for the seminary. The evening before he left, James 
came to bid him farewell. William seized this, as 
the last opportunity, to press upon him the duty of 
an immediate submission to God. He told him how 
deeply he had felt, and how earnestly he had prayed 
for him. "And Nellie, too," said William, "feels 
as I do in regard to your spiritual well being. And 
now, dear James, will you not promise me that you 
will not longer put off this important work? Come 
just as you are, and take Jesus just as He is. He 
is able and willing this moment to save you, if you 
will throw yourself in penitence at His feet." James 
was melted into tears, and promised that he would 
seek the Savior without delay. 



150 THE JUDD FAMILY. 

" Can it be possible," said James to himself, as 
he walked home that night, " that William and Nel- 
lie are so deeply interested in my spiritual welfare, 
and I so indifferent about it — so disposed to defer 
it? Why this indifference — this aversion? Ah! 
my heart is alienated from God. A being so 
good, so true, so patient, and One so worthy of my 
love !" And he fairly groaned under the weight of 
that thought. 

When he reached his room he threw himself 
upon his knees in a mournful confession of his sin 
and guilt, and tried, as he thought, to give his heart 
to God. But all seemed dark and void, and he felt 
with himself like one beating the air. Hateful and 
unbelieving doubts would thrust themselves into his 
mind. Was there a God, and was not the idea of 
God a myth ? If there was a God, where is He ? 
If He is great and full of Divine majesty, would 
He care for, or trouble Himself about such a worm 
of earth? God seemed a great way off, and his 
own proud heart rose in revolt, and drove him from 
his knees. 

When he arose the next morning, those doubts 
had fled, and bis convictions returned anew. He 
knew there must be a reality in religion. He could 
not doubt that his parents and sister were Chris- 
tians; and he knew that William and Nellie pos- 
sessed a peace and joy to which he was a stranger. 



SCRIPTURAL BAPTISM. 251 

Still a strange apathy seemed to overcome and hold 
him back, and this very apathy was a cause of deep 
alarm to him. He felt that he needed counsel and 
sympathy. His relations to William and Nellie were 
such that he felt a greater freedom in opening his 
mind to them than to any one else. William had 
left for the seminary, but Nellie understood his feel- 
ings and would sympathise with him. He therefore 
sought an interview with her. He unbosomed all 
his feelings to her, told her of the doubts that thrust 
themselves upon him, and of his anxiety to have the 
great question of his relations with God so adjusted 
that he might feel the same peace and joy that she 
and William evidently possessed. " And now, Nel- 
lie, I come to you for the counsel and sympathy 
that I know I should find in William if he were 
here. O, Nellie, I would give worlds if I could 
possess the same calm assurance of the Divine favor, 
and the same peace and love that I believe you 
enjoy." This free opening of his heart was followed 
by a flood of tears. Nellie took his hand gently in 
hers, and said : " James, Jesus loves you infinitely 
more than your best earthly friends possibly can. 
If you will go to him in the same confiding spirit 
that you come to me, you too, shall feel the same 
peace and love that makes life so calm and sweet 
to me." 

" Oh, I want to come, and I want to come now" 
said James, the tears still flowing freely. "Will 
you not pray for me, Nellie ?" 



252 THE JUDD FAMILY. 

They knelt, and Nellie poured forth her full soul 
in quiet, earnest prayer fjr her friend. She told 
her Savior of his deep sorrow for sin, and of his 
desire to lead a new and holy life. She plead her 
Savior's love for sinners ; of the travail of His soul 
for their deliverance, and His promise that none 
who come in penitence shall be turned away, or fail 
of mercy. "He comes, dear Jesus, a lost sinner to 
Thee. He comes now just as he is, and lays him- 
self and his all at Thy feet. If Thou didst die for 
him, O speak the word and bid him live." 

James went with Nellie in every confession and 
petition, and made them his own. His heart was 
melting, and when he breathed forth the sentence : 
"Here, Lord, I give myself to Thee," he felt the 
burden roll from his heart, and a sweet peace, with 
such love and joy as he had never felt or dreamed 
of before, filled and bathed his soul. He seemed to 
have come into a new life. He was born of the 
Spirit — he was born again, and his cries for deliv- 
erance were turned into thanksgiving and praise. 

That was the day of days to James — to be noted 
and kept hereafter, as his birth-day into the King- 
dom. With a heart overflowing with love, and a 
countenance beaming with gladness, he thanked 
Nellie for her interest and prayers in his behalf, 
and bidding her an affectionate farewell, he hastened 
to his father's house, to break the glad news to his 
parents. 



SCRIPTURAL BAPTISM. 258 



CHAPTER, XV. 

J I HE NEXT morning after his conversion, James 
j summoned courage to break the joyful news to 
his parents. This was entirely unexpected to them, 
for he had not ventured to open his mind to them 
on the subject, and they were almost incredulous 
as to its reality. They did not, therefore, manifest 
the joy James supposed they would. This was a 
great trial to him. He felt the want of sympathy, 
and since he did not find it at home, he sought it 
in the family of Mr. Judd. There he found in Mr. 
and Mrs. Judd, and Nellie, warm, sympathizing 
friends. They entered at once into his feelings, and 
were ever ready with words of encouragement and 
hope to aid him on his way. In Nellie, especially, 
he found a sister, whose words seemed to come 
with magical power to his heart. She seemed to 
understand, almost by intuition, his peculiar feelings 
in the new position he had taken, and her counsels 
were so wise and timely that they seldom failed to 
bring relief in his trials. 



254 THE* JFTDD FAMILY 

From childhood they had been school-mates till 
he left home for college, and he had always enter- 
tained sentiments of esteem for her, but since his 
conversion he had learned to esteem her as he had 
never done before. Her Christian virtues possessed 
a peculiar charm for him, and her warm sympathy 
in his trials, won upon his regards till it seemed as 
though his life was linked with hers. He felt a 
sense ^f loneliness when absent from her society 
that he could hardly account for, and great pleasure 
in the prospect of spending an hour in her com- 
pany. What did it mean ? Was it love, and was 
he really in love with Nellie ? It must be so ; or 
why should he feel as he did ? And then the ques- 
tion arose : Was this love reciprocated, and did 
she feel any other sentiments toward him than those 
of Christian esteem ? 

At first he tried to dismiss the matter as a mo- 
mentary feeling that would soon pass away, and 
endeavored to banish it from his mind ; but, like 
the ghost in Hamlet, " it would not down." It fol- 
lowed him from day to day, till finally he made up 
his mind to open the subject to Nellie, and make 
her the offer of his hand. 

In a few days more he would return to his 
studies in college. He was anxious to have the 
question settle*! before he should leave. If he could 
know that Nellie reciprocated his love, and would 



SCRIPTURAL BAPTISM. 255 

consent to be his at some future day, his mind 
would be at rest, and he could pursue his studies 
more contentedly. 

With this object in view, the day but one beforr 
he left he sought an interview with Nellie. He re- 
counted the struggles he had passed through in 
regard to her, told her of his love, and made tin* 
formal oifer of his hand. 

Nellie listened quietly to his proposal, and then 
assured him of her feelings of esteem, but feared 
there was one insuperable barrier in the way. 

" It is this," said Nellie. " You will probably 
wish to unite with the Baptist Church, as your 
parents belong there, and its rule of restricted com- 
munion would shut me away from the Lord's Sup- 
per, and the same rule would prohibit your com- 
muning with me. I think that husband and wife 
should, if possible, belong to the same Church, at 
least they should be able to go to the communion 
table together. With my present views of Baptism, 
I could not unite with the Baptist Church. They 
would not receive me without Baptism by immer- 
sion, and I could not consent to a re-Baptism, and 
especially by immersion. So James, I think you. 
had better dismiss the subject entirely from your 
mind." 

" But Nellie," said James, " don't you think im- 
mersion valid Baptism ?" 



256 THE JUDD FAMILY. 

"So far as mere validity is concerned, I have 
no doubt ot it. If others think immersion to be 
right for them, I think it their duty to obey their 
own convictions. But James, the seal of the cove- 
nant is upon me. I could not add to its obligations 
by a re-Baptism; and I would not throw doubt upon 
my first Baptism by submitting to a second." 

"As to that," said James, "I see no difficulty 
in the way. So far as close communion is con- 
cerned, I shall never unite with a Church that will 
not let my wife commune with me. I had had this 
matter under advisement long before I gave my 
heart to my Savior as I now, in a subordinate sense, 
propose to give it to you, I must say that I am as 
much opposed to it as you are. I regret to part 
company with my own dear parents ; but I cannot 
on their account shut myself out from fellowship 
and communion with my fellow Christians of any 
Church." 

" I should be very unwilling to be the occasion 
of your parting company with those who must be 
dear to you by the sacred ties of relationship," said 
Nellie. 

"In this case you will not be, dearest Nellie," 
said James, with evident emotion. "That matter 
is fixed whether you accept of my hand or not." 

Nellie, in turn, was deeply moved. If she should 
accept of his offer and he unite with the Church of 



SCRIPTURAL BAPTISM. 257 

her choice, would she not be accused of drawing 
him away from the Church of his father's choice ? 
And yet she knew that she loved James, though 
she had studiously sought to conceal it. She finally 
answered : 

" There should be harmony of sentiment between 
husband and wife upon all doctrinal opinions in- 
volving duty, and I fear there is a great gulf be- 
tween us on the subject of Baptism in its various 
aspects. Would it not be well to defer the final 
settlement of the question till, in this respect, we 
can ascertain the points of harmony and disagree- 
ment between us ?" 

This was a new thought, and it involved a point 
too delicate to name. James felt its force, and 
replied : 

" Have you thoroughly examined the points of 
difference between the Baptist and the various pedo- 
Baptist Churches, Nellie?" 

Nellie replied that she had. 

"Then I suppose your opinions are settled upon 
that question," said James. 

" They are," was her reply. 

" Well Nellie," said James, " I freely admit that 
with me it is not. I have first impressions, it is 
true ; but perhaps they may be wrong. I have never 
really examined into this question of Baptism. But 
I have this to say, that if you accept my hand, I 

Tbe Judd Family. * ■ 



258 THE JUDD FAMILY. 

will never stand in the way of any duty you may 
think yourself called upon to perform. And I fur- 
ther pledge to examine the question of Baptism, in 
all its bearings, under your tuition." 

" Oh ! I could not ask that much," said Nellie, 
with a smile. " And then, too, I fear I should make 
rather a poor teacher." 

"Well then, I will place myself under the tuition 
of your brother William," said James. " I know 
that he is competent to teach me, for I have found 
out his familiarity with that subject in a little de- 
bate with him more than six months ago ; and it 
was then that my confidence in Baptist opinions 
was first shaken." 

Nellie's objections were all silenced. She, there- 
fore, made no reply. James saw that she wanted 
to give him an affirmative answer, though from feel- 
ings of delicacy she hesitated. So taking her hand 
he said: 

u Nellie, my happiness and usefulness for this life 
are largely in your hand. I will not say, like some 
foolish lovers, that I cannot live without you. My 
higher happiness flows from a consciousness of the 
loving favor of our Redeemer. With His smile the 
fountain of my life remains. But if you pledge me 
your hand you will give new inspiration to my life, 
and I can then return to my studies contented and 
happy." 



SCRIPTURAL BAPTISM. 259 

Nellie looked up into his face, and a tear started 
in her eye as she said: "James, marriage is a sol- 
emn thing, and it should not be entered into with- 
out due consideration. I need time to think and 
pray over the subject, and also to consult the larger 
experience and more mature judgment of my parents. 
But this much I will say. I have taken much 
pleasure in your company, and should it seem the 
will of our Heavenly Father, I know of no reason 
why I cannot give you my hand. Will this answer 
satisfy you?" 

" Most certainly, Nellie. I can ask no more ; 
and I prize you the more highly for your sterling 
good sense in the matter." 

With this understanding James returned to his 
studies at college, hopeful and happy. 

We need not detain the reader with the detail 
of James' experience after his return to college. 
Suffice it to say, the question of his future Church 
relation was frequently in his mind. Nor will it 
seem strange that he should feel some anxiety when 
we consider his early training. He remembered, 
too, the pledge he gave Nellie to examine the ques- 
tion of Baptism under William's tuition. 

With the view, therefore, of settling this ques- 
tion at as early a date as possible, he penned the 
following letter: 



260 THE JUDD FAMILY. 

Dear William: 

You have learned through Nellie the joyful news of my 
conversion. Yes, the question is settled. I have found the 
Savior. Jesus is mine, and I am His. Oh ! the peace, the 
joy, the bliss of Divine love. My past life seems like a dark 
dream. But I am now living, as it were, in a new world, 
feeling the pulsations of a new life. I know you rejoice with 
me in this. And now I feel the importance of a public con- 
secration of myself to His service, and of taking upon myself 
the seal of the covenant — Baptism. But my mind is not set- 
tled as to the proper mode. You have taught me to look 
beneath the surface, and have unsettled my faith in immer- 
sion as the exclusive mode. And since so large a class of 
deeply devoted and intelligent Christians differ so widely with 
the Baptists, I feel it due to myself, before I decide upon the 
line of my duty, to examine into the grounds of their belief. 
With this end in view, I wish to get your opinion upon the 
following questions : 

1. The points of difference between John's Baptism and 
Christian Baptism. 

2. Why was Christ Baptized ? and is it proper to say, 
" follow Him in Baptism ?" 

3. What was probably the mode of John's Baptism, and 
was the mode the same in Christian Baptism? 

Please also to give your views upon the question of In- 
fant Baptism ; and if you think it taught in the Holy Scrip- 
tures. Your Friend and Brother, 

James Wilmot. 

The following is William's reply : 
Dear James : 

You can imagine the joy it gave me to learn, as I did, 
through sister Nellie's letter, of your conversion so soon after 



SCBIPTURAL BAPTISM. 261 

I left home. Your letter, just received, serves to swell the joy. 
Yes, dear James, there truly is a fulness of bliss in the felt 
experience of Divine love that no words can express. It is, no 
doubt, your duty to unite with some branch of the general 
Church ; but you alone can decide which. 

You ask me to give my opinion upon several questions 
propounded in your letter. I almost hesitate to reply to your 
inqiuries, lest I should seem to dictate your faith. In com- 
plying with your request, therefore, I shall do it with the dis- 
tinct understanding that you do not rely on my opinion, but 
go directly to the fountain of infallible Truth, the Sacred 
Scriptures, and draw your opinions from that blessed Book. 
If my suggestions can aid your inquiries I shall be fully re- 
paid in the consciousness of service rendered to a friend. 

Your first inquiry, " The points of difference between 
John's Baptism and Christian Baptism," will, in my opinion, 
be found in the following particulars : 

1. John's Baptism was a solemn pledge of repentance 
and reform to all who received it, in view of the near advent 
of the Messiah. It was a preparatory dispensation. It was, 
therefore, called " The Baptism of repentance," 

2. Christian Baptism embraced more than this. It was 
a profession of faith in Jesus of Nazareth, as the promised 
Messiah. Emmanuel — God with us — and was, therefore, a sol- 
emn covenant transaction, in which we consecrate ourselves 
to the service of Father, Son, and Holy Ghost. Christian 
Baptism, therefore, covers the ground of repentance, but goes 
far beyorid it, as its formula clearly indicates. 

Your second question, "Why was Christ Baptized," etc., 
I deem an important one. 

In the first place, though Baptized by John, He did not 
receive John's Baptism : for, as the Messiah, He had no «iu 



262 THE JUDD FAMILY. 

to repent of, and needed no reform. His Baptism was, there- 
fore, distinct in its object and character. 

In the second place, it was in obedience to the Levitical, 
or ceremonial law. Christ was a " priest after the order of 
Melchisedec," or a priest out of the order of Aaron, but still 
a priest, The law required that a man should be set apart 
to the office of priest till the age of thirty years ; and it 
was a part of his consecration to receive a sacred washing, 
or Baptism. This law is recorded in Exod. xx.\x, 4 : " And 
Aaron and his sons thou shalt bring unto the door of the 
tabernacle of the congregation, and shalt wash them with 
water." The subsequent verses describe the other steps in 
this process of consecration, and the seventh verse gives the 
last, or crowning act, in these words : " Then thou shalt 
take the anointing oil and pour it upon his head and anoint 
him." Moses tells us, Numbers vin, 7, how this washing 
was performed: "And thus shalt thou do unto them to 
cleanse them. Sprinkle water of purifying upon them." In 
this connection we notice the following facts: 

1. John was himself a priest in the regular Aaronic 
line, and therefore authorized to consecrate other priests. 

2. Jesus went at the age of thirty, not before. He went 
to enter upon his priesthood in obedience to this very law. 

3. He received the higher anointing of the Holy Spirit 
which descended upon him in the form of a dove ; and all 
this because " it became him to fulfill all (the) righteousness 
of the law." 

You are now prepared for the answer to the second part 
of your second inquiry — " Is it proper to follow Christ in 
Baptism ?" He was no more an example for us in His Bap- 
tism than He was in His crucifixion. We cannot follow 
Him in His Baptism, unless we are to become priests as He 



SCRIPTURAL BAPTISM. 263 

was. But the office of the priesthood centered and had its 
fulfillment in Him. 

To your third inquiry — "What was probably the mode 
of John's Baptism," etc., I answer : As the law required the 
Baptism of a priest to be by sprinkling, John would hardly 
depart from the letter of the law in Baptizing Jesus. It is, 
therefore, probable that though in Jordan, it was with water, 
and by sprinkling 

Now James, you know enough of the Greek preposi- 
tions to be familiar with this fact, that en is more frequently 
a note of place than of manner, and that apo hudatos is more 
properly rendered from the water, than out of the water. 
Now if Jesus was not Baptized by immersion (and there is 
nothing in the language to justify anything more than a 
possibility), then it is not probable that any of the multi- 
tudes Baptized by Him were more than sprinkled. You 
will ask me, if John did not Baptize by immersion, why 
did he go to Jordan to Baptize ? I answer, there is no evi- 
dence that he went there on purpose to Baptize. " He came 
preaching in the wilderness of Judea." And you know that 
in all that region, there is no water only as the Jordan runs 
through it. John would therefore use the water of Jordan 
whether he was to Baptize by sprinkling or immersion. 
And then, too, the vast multitudes that attended his min- 
istry would need much water for themselves and beasts to 
drink, had there been no Baptism at all. The same is true 
of the much water at iEnom You know that the Greek word 
polla means many instead of much. In agreement with this, 
travelers tell us that l< iEnon is a place abounding in springs 
of water," and is, therefore, a place of many waters. I 
hardly need refer to the Baptism of the eunuch by Philip, 
Acts vin, 38, 39. The force of the Greek prepositions are 



264 THE JTJDD FAMILY. 

the same in this case as in the Baptism of Christ. Bui 
even admitting that Philip and the eunuch went down into 
and came up out of the water, there is no proof of immer- 
sion in the case ; while the probabilities are against it. The 
passage in Isaiah from which the eunuch was reading, com- 
mences at the 13th verse of the fifty-second chapter and runs 
through the fifty-third chapter. In this passage the prophet 
describes the sufferings of Christ in His atoning work, and 
the glory that should follow. "So shall he sprinkle many 
nations," verse 15, chap. lit. This doubtless had allusion 
to the ancient mode of purifying by sprinkling. Philip in 
preaching Christ to the eunuch, no doubt explained this as 
referring to Christian Baptism; for while Philip was thus 
expounding the passage, "they came unto a certain water; 
and the eunuch said, See, here is water ; what doth hinder 
me to be baptized?" etc. 

I am aware, James, that you have always been taught 
that this passage is proof of immersion ; but where the proof 
is, I have never been able to see. If going into and coming 
out of the water is proof of immersion, then Philip as well 
as the eunuch was Baptized. Now the probability is, they 
went down out of the chariot to or into the water, as a 
matter of convenience, and when there, Philip Baptized him 
in the manner spoken of by the prophet — by sprinkling. 
(Isa. lh, 15.) 

I fancy, now, that your mind is passing to what you 
think strong passages for immersion, Rom. vi, 3, 4, 5: 
a Buried with him by baptism into death," and Col. n, 12 : 
"Buried in baptism." 

To get the real teaching of these passages, we need to 
raise and answer two questions : 
1. Into what were they buried? 



SCRIPTURAL BAPTISM. 265 

2. By what agent or instrument were they buried? 

The burial was into death, and not into water, and the 
agent by which this burial is accomplished is Baptism. 

Now James, your mind is too logical, not to see that the 
Baptism and the burial are not the same. They stand in the 
relation of cause and effect. To say that the Baptism and the 
burial is the same, is to confound the agent with his work. 
The burial is the result of the Baptism, and the result would 
be the same whatever the mode of its application. 

The Baptism spoken of in these passages buries into 
death ; a result never attained by water Baptism, which is not, 
therefore, referred to in these passages. Now what is not true 
of water Baptism, is true of the Spiritual Baptism. The pas- 
sage is metaphorical; and we are crucified with Christ in the 
same sense that we are buried with Him. This is the Bap- 
tism spoken of by John, in reference to Christ : " He shall 
Baptize with the Holy Ghost and with fire." 

I have been surprised at the shallowness of the reasoning 
that can find any allusion to the mode of Baptism in the word 
buried, since the burial is simply the result of the Baptism, and 
not the Baptism itself 

Now, since water Baptism is the type and symbol of the 
Spiritual Baptism, the logical conclusion is, that the mode is 
the same in either case. Since, therefore, the Spiritual Bap- 
tism comes by & pouring out and falling upo?i, it is obvious to 
my mind that the water should come in the same way ; for it 
is obvious that the sign should agree with the thing signified. 

In agreement with these views, you will find that all the 
metaphors of Scripture, in reference to Baptism, favor pour- 
ing and sprinkling, and never immersion. Thus : " He shall 
come down upon them like "rain upon the mown grass." And 



266 THE JUDD FAMILY. 

again ; " Then will I sprinkle clean water upon you, and ye 
shall be clean." 

In conformity with this idea, all the rites of purification 
among the Jews were by sprinkling, and not one by immer- 
sion. On the other hand, all those terms that affiliate with 
immersion, when used in a metaphorical sense, express dis- 
aster, distress and ruin. Thus : plunged in distress, sunk in 
despair, overwhelmed in trouble, immersed in worldliness 
and sin. 

And now, dear James, in regard to your third inquiry, 
about Infant Baptism. If I were to give you my views, you 
might not think them of much weight. It is a question in- 
volving the consideration of so many facts in its proper solu- 
tion, that, if I was able, I could not do the subject justice in 
the brief space of a single letter But since you request it, I 
will suggest a few leading thoughts, which you can take up 
and investigate at your leisure. 

1. It is said by those opposed to the Baptism of infants, 
that " there was no instance of Infant Baptism recorded in 
the New Testament, nor any command to Baptize them," and 
that this silence of the New Testament is against it. 

To this I oppose the inquiry, Is it anywhere forbidden in 
the New Testament ? In like manner, female communion is 
no where mentioned in the New Testament. Is this silence 
any proof against it ? You will at once say No. In like 
manner, this silence is no proof against Infant Baptism. 

But, though it is not commanded in express terms in the 
New Testament, yet it is in accordance with a great funda- 
mental principle, everywhere recognized in the Bible, viz. : 
That infants are linked with their parents in privilege and 
obligation. In conformity to that principle, children were 
once made members of the visible Church ; and the seal of 



SCRIPTURAL BAPTISM. 267 

the covenant, which is the seal of obligation and privilege, 
placed upon them by the command of God. 

And now, since the Church of God is one and the same 
in all ages, it follows that, until that law is repealed, chil- 
dren should be regarded and treated as members of the 
general Church, and the present seal of the same covenant 
placed upon them, viz. : Baptism. 

In this view it will be seen that the practice would run 
right on, into the New Testament Church, unless prevented 
by express command. It was not so prevented, and there- 
fore, ran on into the New Testament Church, and has come 
down to our times in unbroken succession, meeting with no 
opposition and evoking no controversy for the first thirteen 
hundred years of the Christian Era, and historically recog- 
nized by the early Fathers of the Church, such as Justin 
Martyr, Irenaeus, Origen, Augustine, and Pelagius, as a 
practice that came down to them by the command of Christ 
and His Apostles. 

And now, dear James, if you ask, what good it can do 
to Baptize an infant, I answer, The same that it does to 
Baptize an adult; and the same that it did to circumcise 
Abraham's children. True believers are children of Abra- 
ham. " For if ye be Christ's, then are ye Abraham's seed 
and heirs, according to the promise." That promise was, 
" I will be a God unto thee and thy seed after thee." The 
covenant that God made with Abraham in connection with 
this promise had Christ for its central figure. It was the 
Gospel covenant, and had circumcision for its seal under the 
first, or shadowy dispensation. But when Christ came and 
removed the shadows, circumcision passed away with them, 
as inappropriate to the new dispensation ; but Baptism has 
been retained in its stead— just as the lamb in the Pascal 



268 THE JUDD FAMILY. 

Supper was laid aside, and the bread and wine retained, 
constituting the Lord's Supper. 

These suggestions are brief and very imperfect, but I 
will refer you to the Rev. Mr. Truman, for a more full and 
thorough statement of the arguments in favor of Infant 
Baptism. Hoping that you will go down to the bottom of 
this subject in your investigations, and that God will guide 
you to a clear apprehension of the Truth, I am, dear James, 
Your Affectionate Friend and Brother, 

William Judd. 



3CBIPTURAL BAPTISM. 289 



CHAPTER XVI. 



31 



ILLIAjYFS letter to James, in answer to his 
\jj inquiries in regard to Baptism, was duly re- 
ceived while at college, and many of his spare 
hours were devoted to an investigation of that sub- 
ject. Silently his early prejudices gave way, one 
by one, and he came to take a broader and more 
spiritual view of the ordinance. False assumptions 
were seen as such, and given up; and the analogy 
between water Baptism, as the outward sign and 
symbol, and the Spiritual Baptism it was designed 
to symbolize, was seen and felt, more and more. 
And the result was, that, as the Spiritual Baptism 
comes by a " pouring out" and " falling upon," " as 
rain upon the mown grass," so he saw and felt that 
the water Baptism should come in the same way. 
But in regard to Infant Baptism, though his feel- 
ings were somewhat modified in reading the few 
suggestions contained in William's letter, yet it was 
not till after the close of his college course and his 
return home, that he made a thorough investigation 
of it 



270 THE JUDI> FAMILY. 

William too, was at home spending his vacation. 
They were often together, and sweet were the com- 
munings of the two young friends, as again they 
wandered in the shady grove, or fished in the crystal 
lake ; and many precious seasons of prayer did they 
have together, their souls being bathed and filled 
with the love of Christ. 

One afternoon, a few days before William was 
to return to his studies at the seminary, James 
called and requested him to take a walk down to 
the parsonage at the corners, and as he was at 
leisure, he went with him. But it was not till they 
had been invited into Mr. Truman's study that 
James made known the object of his call. Mr. 
Truman and William were both taken by surprise 
when James requested that good man to give his 
reasons for Baptizing infants. William stammered 
out an apology to Mr. Truman for being with James 
on such an errand, that he did not know of the 
object of the visit till James announced it. James 
took the entire responsibility of the call upon him- 
self, and yet said it was at William's suggestion 
that he had called. William and Mr. Truman were 
puzzled to see how that could be, till James referred 
to William's letter' to him over six months before. 

Mr. Truman then went into a full analysis of the 
subject; practically advancing the same arguments 
that he had to Mr. Judd several years before. These 



SCRIPTURAL BAPTISM. 21 1 

facts, arguments, and illustrations were so clear and 
convincing that every doubt was removed from 
James' mind, and he announced himself a believer 
of pedo-Baptist principles. 

On their way back, James said to William: 
"The proofs for Infant Baptism are so plain and 
forcible, it really seems strange to me that I have 
not seen them before." 

"Not strange in the least to me," said William, 
"considering the style of influence under which you 
were trained from childhood ; and then too, these 
proofs do not lie upon the surface, and are not no- 
ticed by many, till they are unfolded by examina- 
tion and study. 

Before they parted, James told William that it 
was his wish to unite with Mr. Truman's Church ; 
and as the next day was the time for the prepara- 
tory lecture and Church meeting, it was arranged 
that he should attend and offer himself for that 
purpose. 

Great and general was the surprise of the old 
members of the Church, when, on the following day, 
James offered himself to the Church ; but so marked 
was the change in his spirit and deportment, that 
no one doubted the genuineness of his conversion, 
and it was voted unanimously to receive him. 

As the following Sabbath was to consumate his 
union with the Church, he thought it his duty to 



272 THE JITDD FAMILY* 

inform his parents of the step he was about to take. 
He broke the matter to them in a round-about way, 
lest the revulsion of feeling should be too great. 
He told them of the deep love he always bore them, 
and his love was never more ardent or genuine than 
now; and of the regret he felt that the step he was 
about to take should give them pain, but his con- 
victions of duty were clear and distinct. The Mas- 
ter had said, " He that loveth father or mother 
more than me is not worthy of me." He would love 
them still, and their Christian communion, so far as 
he was concerned, might still be sweet. If he could 
not come to the communion table with them it 
would not be his fault. He loved them, but he loved 
all the Lord's children too, and in regard to Chris- 
tian communion he could not consent to unite with 
a Church which made it a disciplinable offense to 
commune with other branches of the Church. 

His mother wept profusely, for James had always 
been her idol. She had been always blindly attached 
to the peculiarities of the Baptist Churches, and this 
denominational attachment had blinded her to the 
real excellencies of other Church ; hence, it seem- 
ed to her almost like his deserting the Savior. 

That was a deeply interesting scene, when, on 
the next Sabbath, at the close of the morning ser- 
vice, James presented himself at the altar of con- 
secration. Mingled feelings of joy and sadness 



SCRIPTURAL BAPTISM. 273 

pervaded his heart. The only member of his father's 
family present was his sister Susan, and the big 
tears were coursing down her cheeks at the thought 
of the step James was taking. He was in one sense 
" forsaking father and mother, and brother and sis- 
ter for Christ." But Oh ! such a peace as pervaded 
his soul, as he stood at that altar of consecration 
and took upon him the vows of God; taking God 
the Father for his God, and the Lord Jesus Christ 
as his Savior, and the Holy Ghost as his sanctifier 
and guide ; and when the water of consecration was 
poured upon him, he seemed to sink away out of 
self into God, and such a flood of light and love 
filled his soul as he had never felt before. Surely, 
" the secret of the Lord is with them that fear him, 
and he will shew them his covenant." 

We will now pass over the lapse of two years. 
James has completed his law studies, and has es- 
tablished himself in a good business in a growing 
city in another part of the State. William, too, has 
completed his theological course at the seminary, 
and has received a call to a Church in the same 
city, which he has accepted. And should we step 

behind the screen, we would find that James was a 
quiet agent in his settlement there. 

A year later, and on the anniversary of James' 
conversion, a joyful company are gathered at Mr. 
Judd's. Mingling in that throng are Mr. and Mrs, 

Th* Judd Family. *» 



274 THE JUDD FAMILY. 

Wilmot and their family, all clad in smiles. Mr. 
and Mrs. Alvord and their family are there also, 
joyous and smiling. William is also there, and from 
the style and character of the preparations, it is 
evident that a double wedding is on hand. The 
nuptials between James and Nellie are to be cele- 
brated, but who is to be the bride of William? It 
is no less than the beautiful and accomplished 
Evangeline Alvord. 

Mr. and Mrs. Truman are there, with hearts 
overflowing with sympathy and love. Mr. Bennett 
is also present to assist in the nuptial ceremonies. 

A great change has taken place in that commu- 
nity within the last year, showing the progress of 
the world toward Christianity. Mr. Bennett had 
long been investigating the grounds of restricted 
communion, and the practice had been growing more 
and more distastefull to him ; so much so, that after 
James had united with the Congregational Church 
he felt constrained to give expression to his views 
in a course of lectures on that subject. The final 
result was, that his Church, by a unanimous vote, 
expunged that one feature from their Articles of 
Faith, and like the most of the English Baptist 
Churches, and like Mr. Spurge on' s Church in Lon- 
don, had become open communion. 

Before his conversion, James had expressed a 
desire to see his father and mother at the commun~ 



SCRIPTURAL BAPTISM. 275 

ion table with Mr. Judd's and Mr. Alvord's families. 
The reader may, therefore, judge of the emotions of 
pleasure it gave him to see the three families all at 
the communion table in the Baptist Church, and 
Mr. Truman assisting Mr. Bennett in that sacred 
ordinance. The language of the Psalmist came to 
his lips, "How good and how pleasant it is for 
brethren to dwell together in unity. It is like the 
precious ointment upon the head, that ran down 
upon the beard, even Aaron's beard, that went down 
to the skirts of his garments. As the dew of Her- 
mon, and as the dew that descended upon the 
mountains of Zion; for there the Lord commanded 
the blessing, even life forevermore." 

We need only add, as a fitting close to this 
narrative, that Willian, with his beautiful and de- 
voted Evangeline, is constantly rising in the affection- 
ate regards of his people ; and the circle of their 
influence and usefulness is constantly enlarging. 

Their influence among the children and the poor 
of their parish is almost unbounded. He often visits 
them at their homes, and his affectionate solicitude 
for their welfare, temporal and spiritual, and the 
words of counsel and comfort he gives, are winning 
their hearts more and more. 

James and Nellie, too, are proving themselves 
worthy and honored members of society. James is 
known as the high-toned, honorable Christian law- 



276 THE JUDD FAMILY. 

yer and peace-maker. He is also an active Sabbath 
School worker, and his place is seldom vacant in 
the prayer and conference meetings. 

William's influence over him is most salutary. 
James avows that if he ever arises to eminence in 
his profession, he will owe it to the habits of thor- 
oughness in study he formed while at college under 
the influence of William's example. 

The three families at home mutually rejoice in 
the growing prosperity and usefulness of their chil- 
dren ; and while their heads are growing white with 
age, their Christian characters are rounding out into 
likeness with Christ, and into that richness and 
fulness of Christian experience that abiding faithful- 
ness to duty is sure to bring. Mr. and Mrs. Wilmot 
often speak, with deep regret, of their former views 
in regard to close communion, and wonder that 
they could be blind so long ; and they are more 
and more warm-hearted and charitable toward Chris- 
tians of other Churches. The three families often 
visit together, and talk over the scenes and incidents 
of the past. 

Mr. and Mrs. Judd, in particular, often look 
back to that evening visit at Mr. Atkinson's; and, 
tracing the quiet influence of that visit upon them- 
selves and family, and through them upon others, 
they bless God for the Colporteur, for that " even- 
ing's visit," and for the good things that "came of it." 



APPENDIX. 



APPENDIX. 279 



APPENDIX. 



41 HERE are various facts bearing upon the ques- 
■ tion of Baptism in the history of the early- 
Christian Churches of the East with the practices 
of those Churches at a later date, which could not 
well be given in the body of this work, of such gen- 
eral interest to the reading public, that we have 
thought best to embody them in a more condensed 
form at its close. And: 

First, An argument has been drawn for immer- 
sion, as the Apostolic mode of Baptism, from the 
historic fact, that in the second and a few succeed- 
ing centuries, immersion was quite commonly ob- 
served in connection with that rite. The opinions 
of Christian men at an age so near Apostolic times 
are certainly entitled to some credit — especially 
where those opinions do not conflict with the re- 
corded statements of the Apostles themselves. There 
were sources of knowledge to them, outside of the 



280 APPENDIX. 

Apostolic writings, that must have been lost to us. 
They must have known with a good degree of cer- 
tainty, what was the Apostolic practice in regard 
to the mode of Baptism and connected ceremonies ; 
and that knowledge must have guided their practice 
in regard to all that was then considered as essen- 
tial to valid Baptism. 

It is in view of such facts that great faith has 
been placed, and deservedly, in the historic state- 
ments of the Christian writers of that age, com- 
monly called the Christian Fathers. But while a 
just criticism admits their entire truthfulness as his- 
torians, very many of their theological speculations 

should be received with great caution and discrim- 
ination. It must be remembered that these Fathers 
of the Church, though great men in their times, 
were converts from either Judaism or Paganism ; 
in either case, they had been accustomed to an ex- 
ternal and pompous worship, and they had marked 
the power that brilliant ceremonials had upon the 
sympathies and imaginations of the great mass of 
the people, and what a power those ceremonials 
were in the hands of the priesthood to control them. 
Though they had embraced the Gospel and pro- 
fessed faith in Jesus as the true Messiah — the ex- 
pected "Deliverer;" and though they had an appre- 
hension of the spirituality of a true Christian worship, 
yet, the spirit of the age^ and the influence and 



APPENDIX. 281 

habits of their early education would exert a silent 
influence to lead them to place a superstitious re- 
liance upon the ceremonials of Baptism and the 
Lord's Supper, and to make them as impressive as 
possible, thus to work upon the sympathies and im- 
aginations of the people. That such was the fact 
in regard to Baptism there can be no reasonable 
doubt. We find them giving to the external rite, 
water Baptism, all the efficacy of the Spiritual Bap- 
tism — making the symbol equal to the thing signi- 
fied. This must be so, if we rightly understand the 
force of the terms they employ, for they speak of 
being " regenerated by Baptism," to which the Ro- 
man Catholics still hold. The practice of trine im- 
mersion (dipping three times forBaptism), and of Bap- 
tizing persons naked — are unquestionably additions to 
the rite. So also, of having the person to be Bap- 
tized dress in white, as an emblem of purity. None 
of these were forbidden by any expressed injunction, 

and yet, they show the lurkings of that latent su- 
perstition that formed the " mystery of iniquity," that 
even in the days of the Apostles began to work. 

It was this spirit that gave to mere ceremonials 
such efficacy in their regards — that lifted them out 
of their place — teaching symbols, and invested them 
with the power of a mysterious grace. 

Thus it was that all the incidentals of Christ's 
Baptism must be minutely followed. Christ went 



282 APPENDIX. 

down into the water, and suffered a partial submer- 
sion at the time of his Baptism. It was right and 
proper, therefore, that they should follow him in a 
partial submersion. Not that it was absolutely es- 
sential to Baptism ; because, if the candidate was 
sick, or in such a decline as to endanger the health, 

that part of the ceremony was dispensed with, and 
its accompaniment, pouring, adopted, which was 
considered all that was really essential, was per- 
formed. 

It may be new to many of our readers ; but it 
is an historic fact that affusion or pouring of water 
upon the candidate, was generally practiced in con- 
nection with, or immediately after the immersion or 
partial immersion of the candidate. Mr. C. Taylor, 
the editor of Calmet's Dictionary of the Bible, who, 
by the way, was a man of great research, in his 
wo?k, "Apostolic Baptism," gives twelve fac- 
similes of ancient sculptures or ornaments upon 
church doors, and Baptistries of the early ages of 
the Church, representing Baptismal scenes. Six of 
the twelve represent the Baptism of Christ in Jor- 
dan ; one represents the Baptism of Constantine the 
Great, by Eusebius ; one the Baptism of Argilulfus 
and Theolinda, the King and Queen of the Lom- 
bardi ; and three represent Baptismal scenes, where 
the partial immersion is omitted, and the rite per- 
formed by pouring, and one is a picture of an an- 



APPENDIX. 283 

cient bath. The following description of them, we 
think, will be found very interesting. 

The first is an ornament on the door of the great 
Church at Pisa, in Italy. Christ is represented as 
wrapped to the neck in the folds of some heavy 
fabric. On the right, stands John the Baptist, in 
the act of Baptizing the Redeemer by pouring the 
water from a shell. The scene is represented as 
taking place under the shade of a leaning palm tree. 
On the left, two angels are represented observing 
the ceremony. Mr. Taylor says : " From the shape 
of the characters, it must be of very ancient work- 
manship. The motto upon it is 4 Baptizat.' Ac- 
cording to the tradition current among the Pisans, 
it was brought from Jerusalem by the Crusaders 
about the commencement of the twelfth century." 

In this scene there is no representation of water, 
but on the contrary, everything indicates the absence 
of water, except what might be contained in a small 
vessel. 

The second is a picture taken from the Church 
on the Via Ostiensis, at Rome. This appears to 
represent the Savior as standing above the knees in 
water, (though the water does not appear in the 
picture,) while the Baptist stands on a rock, hold- 
ing in his hand a small shell or vessel, from which 
he is pouring the water of Baptism upon the Savior's 
head, and above the head of the Redeemer is a 



284 APPENDIX. 

dove descending, and the usual rays of light and 
glory are being emitted. As in the first picture, 
two angel visitants are witnessing the scene. " The 
outside is a plate of brass covering a substance of 
wood. The figures are partly in relief, and partly 
engraved. Some of the hollows are inlaid with sil- 
ver. The door which it covers is dated 1070, but 
the plate is much older than the door ; and, from 
the letters, it is manifestly of Greek origin, and of 
very ancient workmanship. 

The third picture is copied from the door of the 
Church at Beneventum, which was one of the first 
cities in Italy where the Gospel was introduced. It 
represents the Savior as standing to the middle in 
the river, and the Baptist as standing on the shore, 
administering the rite by 'pouring the water upon 
his head. The segment of a double lined circle 
above, is shedding down rays of light upon the scene 
— a company of angels witnessing the transaction. 

The fourth representation is of the center-piece 
of the dome of the Baptistry at Ravenna, which 
building was erected and decorated in 454. In this 
picture, John the Baptist is represented as standing 
on the bank of the river, holding in his right hand 
a shell, from which he pours water on the head of 
Christ, who is shown as standing to his middle in 
the water. Above the Lord's head is shown a crown 
of glory, and the figure of a dove, symbolizing the 
Holy Spirit. The name Jordashst is written over 
the head of a mythological figure at the right, which 5 



APPENDIX. 285 

according to the customs of the ancients, represented 
that river. 

The fifth is a representation in Mosaic of the 
Baptism of Christ in Jordan, preserved in the Church 
in Cosmediu, at Ravenna, which was erected A. D. 
401. In the center is Christ our Savior, in the river 
Jordan, immersed to the middle. On a rock stands 
John the Baptist. In his left hand is a bent rod, 
and his right hand holds a patera shell, from which 
he pours water on the head of the Redeemer, upon 
whom descends the symbolic dove. The head 
crowned with the usual rays of light and glory. On 
the left is a mythological figure with a palm branch 
in her right hand, and her left raised to express 
wonder and astonishment. 

The sixth fac-simile is of an ancient bath. The 
representation here given is of an article which 
might be moved from room to room. It is a broad 
flat basin, in the center of which is a smaller one 
to hold the water, while the outer one was to catch 
the water used and keep it from flowing over the 
apartment — that once dipped up with the hands not 
being allowed, as at present, to fall back into the 
dish from which they washed. It is more than prob- 
able that there was such a bath in the house of 
Cornelius, in which he was Baptized, not by a total 
immersion, for this was impossible, but perhaps a 
washing or partial submersion, followed by the reg- 
ular administration of the rite by pouring. Proba- 
bly, also, the Phillipian jailor, having used such a 



286 APPENDIX. 

bath to wash the lacerated bodies of Paul and Silas, 
" straightway 95 used the same, or another of similar 
form, for the purpose of receiving Baptism from 
them. The b§th, of which the fac-simile is a rep- 
resentation, is still extant in the celebrated Baptistry 
of Constantine, at Rome, near the Lateran, and has 
been used for Baptism from the earliest times. 

The seventh is a picture of a King and his Queen, 
in a large urn, or family bath, both in a sitting or 
squatting posture. On the left, stands a man in a 
military habit, pouring water on them from a vase. 
Attendants are around them witnessing the admin- 
istration of the ordinance. Mr. Taylor says: "From 
the dresses, they are Longobardi, who received Chris- 
tianity through the influence of Theolinda, A. D. 
591. It is the Baptism of Argilulfus, the King, and 
Theolinda, the Queen of the Longobardi, who occu- 
pied Beneventum in the sixth century. 

The eighth is a picture of the administration of 
Baptism in those early times, and prior to the rise 
of the Papacy. It depicts two candidates kneeling 
near a bath, from which the water is taken in a 
vase or pitcher by the administrator, and poured 
upon them. 

Here, then, Baptism was administered without 
any immersion, and by pouring only ; otherwise 
those persons had previously been immersed, or 
washed, and afterward received Baptism as a dis- 
tinct subsequent and separate act. Either of these 
facts (and one of them must be true,) plainly shows 



APPENDIX. 287 

that pouring was the mode of administering the or- 
dinance, the arguments of the Baptists to the con- 
trary, notwithstanding. 

The ninth is a representation of a Baptism out- 
side of a Church, but near it. It is the Baptism of 
a boy of eight or nine years of age. The officiating 
priest is habited in a long white robe. The child 
is unclothed and stands in an erect posture, and the 
officiating priest administers the ordinance by pour- 
ing the water out of a vase or pitcher. This picture 
shows that the present Abyssinian mode of Baptism 
was extant among the Greeks as well as among the 
Romans in ancient times. This plate is at Rome, 
but was the work of Greek artists as early as the 
ninth or tenth century. 

The tenth picture represents Laurentius in the 
act of Baptizing Romanus. This picture is in the 
Church of Lawrence, extra muros, at Rome. It 
represents a Baptistry, and the administrator is Law- 
rence, the martyr preacher. The vase used in Bap- 
tism is remarkable, being the same in form as in pic- 
tures of great antiquity. The action is pouring, the 
same as in the other pictures, with no immersion in 
the case. 

The eleventh is a representation of the Baptism 
of Constantine the Great. The Emperor is in a bath, 
immersed to the middle, metaphorically called the 
"Laver of Regeneration," and Eusebius adds the 
proper rite of Baptism by pouring water on the mon- 
arch's head. 



288 APPENDIX. 

The twelfth, and last, of these pictures is in the 
small chapel of the Catacomb of Pontiavus, called 
the " Chapel of the Baptistry." Beneath the por- 
traits is painted one of those crosses, ornamented 
with precious stones, called Gemmatce, to the arms 
of which are hung the symbolical characters of 
Christ, A (alpha), and Q (omega). This is also the 
Baptismal scene of Christ, representing him as stand- 
ing partly submerged in the water, while on the 
bank, out of the water, stands John the Baptist, 
with a shell or small vessel in his right hand, from 
which he pours the water of Baptism upon the head 
of the Redeemer, while from above descends the 
dove with outspread wings. A lamb is introduced 
on the left, at the bottom of the picture, in allusion 
to the "Lamb of God," while directly above it is 
seen a single angel. Every circumstance connected 
with this picture shows it to be of the most remote 
antiquity. 

We have thus presented our readers with eleven 
examples of Baptism, all administered by pouring. 
And it must be remembered that these are examples 
occurring as early as from the second to the sixth 
century. And now what are the lessons they teach ? 
Here are lessons of fact, and lessons of inference. 

The lessons of fact are: 

First. That all these Baptisms were by pouring 

Second. In several of them the persons Bap- 
tized were partially immersed, while none of them 
were totally submerged. 



APPENDIX. 289 

Third. In no case is the administrator in the 
water, but always on the bank. 

Fourth. In some of these instances the adminis- 
trators are laymen and not ecclesiastics. 

Fifth. Some of them were performed without any 
submersion at all. 

The lessons of inference are : 

First. We learn from these pictures what were 
the prevailing opinions of the Christians of those 
early times. 1. That a partial submersion, repre- 
senting a washing of the body, was considered ap- 
propriate, but not absolutely essential. 2. That the 
mode was by pouring. 

Second. We infer from these pictures that they 
understood it as a historic fact, that while John 
Baptized Christ in the river Jordan, the Baptism 
was by pouring, and that John was not in the water 
at all ; and so did not dip or plunge the Savior, 
for his attitude was not suited to such an act. In 
fact, a total immersion is out of the question. But 
these representations are in keeping with the New 
Testament history of Christ's Baptism. It was loith 
water, which, according to these representations, 
John pours upon the head of Jesus, and the manner 
of its application agrees with the action of the Holy 
Spirit, which is seen descending in the form of a 
dove. It agrees also with numerous declarations of 
the New Testament record, where the action of the 
Holy Spirit is described at a pouring out, shedding 
forth, and falling upon, etc., according to the pro- 

Tfae Judd Family. 1 9 



290 APPENDIX. 

phetic declaration, "He shall come down like rain 
upon the mown grass." 

These reprasentations serve also to explain what 
to so many minds has seemed dark and conflicting 
— the Baptism in water and with water at the 
same time. 

Mr. Booth, in his " Pedo-Baptism Examined," 
quotes Deylingius, who says; "So long as the 
Apostles lived, as many believe, immersion only was 
used ; to which, afterwards, perhaps they added a 
kind of affusion, such as the Greeks practice at 
this day, after having performed the trine im- 
mersion." 

There are two things in this quotation from Dey- 
lingius to which we call attention. The first is " as 
many believe." Who were the many that "believed" 
that immersion only was used by the Apostles? and 
on what evidence was that belief founded ? We do 
not find it in the Apostolic writings, nor in the 
writings of the Fathers. 

The second is, "Perhaps they added a kind of 
affusion." " Perhaps" the argument lies in the con- 
trary direction. Which was added the affusion, or 
the immersion. Again : Do the Greeks at this day 
add a kind of affusion or pouring, after immersion? 
Then they do not consider immersion as the whole 
of Baptism, but only as preparatory to it. 

This is just as the Abyssinians perform that or- 
dinance, and " perhaps" they received this practice 
of pouring as the essential part of Baptism from the 



APPETOIX. 291 

Apostles. How far may this "perhaps" be con- 
verted into a certainty? In attempting to answer 
that inquiry, we remark: 

The nearer we can trace a practice to the Apos- 
tolic age, the more it justifies our reliance, and the 
greater uniformity we find among the various sects 
and different nationalities upon whatever is really 
essential to Baptism, the greater is the presumption 
that it came from the Apostles. If now we go to 
all the Christian sects of the East — the Egyptian, 
the Abyssinian, the Syrian, the Nestorian, the Greek 
and the Roman, we shall find none of them em- 
bracing the idea that immersion is the whole of 
Christian Baptism, and if essential at all, essential 
only as a preparatory rite, to fit the subject for Bap- 
tism, while we shall find that all these branches of 
the ancient Christian Church practice pouring as the 
proper mode of its administration. 

There was, evidently, a distinction between im- 
mersion and Baptism. They were considered as two 
separate acts — the immersion as a kind of washing 
preparatory to Baptism proper, according to the lan- 
guage of St. Paul, " Having your bodies washed 
with pare water, and your hearts sprinkled from an 
evil conscience." That such was the case appears 
from the practice of the most, if not all the Chris- 
tian sects who trace their origin from the Apostolic 
age. Take, for instance, the Abyssinian Church. The 
Gospel was preached to the Abyssinians at an early 
date. History has it that the eunuch, whom Philip, 



292 APPENDIX. 

the Evangelist, met and Baptized on his way back 
to Ethiopia, carried the Gospel to the Abyssinians. 
However this may be, the general diffusion of the 
Gospel among the Abyssinians, and the planting of 
Christian Churches is traced to a later date. 

Says Mr. Taylor : " The Abyssinian Church de- 
rived its rites with its conversion from Egypt, A. 
~D. 313." And hence its rites and practices in re- 
gard to Baptism may be expected to agree with 
those of the Churches of Egypt at that early day, 
while the near proximity of Egypt to Palestine, 
Rome, and Greece, would insure a uniformity in the 
general features of their practice in regard to Bap- 
tism. Are there, then, any remains of this separa- 
tion between immersion and Baptism yet existing 
in Ethiopia at this day ? There certainly are. The 
Abyssinian records affirm that Queen Candace had a 
palace at Axum, where those rites are still practiced. 
Let us contemplate the rite as described by a British 
traveler who returned from there a few years since. 

Mr. Salt thus describes the full ceremony of Bap- 
tism as practiced in Abyssinia, under the head, 
" Baptism of a Mussulman Boy : " 

" This ceremony took place at day -break ; an 
early hour being considered requsite, on account of 
the subsequent celebration of the communion, which 
can only be administered fasting. On reaching the 
Church, we found the head priest, Abou Barea, with 
about twenty priests of inferior order waiting in a 
small area about thirty yards from the spot ; some 



APPENDIX. 29S 

of them were engaged in chanting psalms, while the 
rest were busy in preparing the water, and making 
other necessary arrangements for the occasion. 

" At sunrise, everything being ready, an attend- 
ant was sent round from the high priest to point 
out to each person concerned the part which he was 
to take in the ceremony. The officiating priest was 
habited in white flowing robes, with a tiara, or 
silver-mounted cap on his head, and he carried a 
censer with burning incense in his right hand. A 
second, of equal rank, was dressed in similar robes, 
supporting a large golden cross, while a third held 
in his hand a small phial, containing a quantity of 
meiron, or consecrated oil, which is furnished to 
the Church of Abyssinia by the patriarch of Alex- 
andria. The attendant priests stood round in the 
form of a semi-circle, the boy being placed in the 
center, and our party ranged in front. After a few 
minutes' interval, employed in singing psalms, some 
of the priests took the boy, and washed hi?n all 
over very carefully, in a large basin of water. 
While this was being done, a smaller font, called 
me-te-mak, which is always kept outside of the 
Churches, owing to an unbaptized person not being 
permitted to enter the Church, was placed in the 
middle of the area filled with water, which the priest 
consecrated with prayer, waving the incense repeat- 
edly over it, and dropping into it a portion of the 
meiron, in the shape of a cross. The boy was then 
brought back dripping from head to foot, and placed 



294 APPENDIX. 

again, naked and upright, in the center, and was 
required to renounce " the devil and all his works," 
which was performed by his repeating a given for- 
mula^ four separate times, turning each time towards 
a different point of the compass. I named the child 
George, when I was requested to say the Belief and 
the Lord's Prayer, and to make much the same 
promises as those requited by the Church of Eng- 
land. The head priest afterwards laid hold of the 
boy, dipping his own hand into the water, and 
crossed him over the forehead, pronouncing at the 
same moment, 4 George, I Baptize thee in the name 
of the Father, Son, and Holy Ghost.' The whole 
company then knelt clown and joined in reciting the 
Lord's Prayer. 

Here the ordinary ceremony of Baptism concludes, 
but as the boy had been a Mussulman, he was 
crossed with the consecrated oil over every joint of 
his body. After this he was wrapped in a clean 
white linen cloth, and placed for a moment in my 
arms, the priest telling me that 'I must henceforth 
consider him verily as my son.' The high priest 
did not take any active part in this ceremony, but 
the whole was conducted with a great deal of de- 
corum and solemnity. The boy, afterwards, accord- 
ing to the custom of the most of the Eastern 
Churches, was admitted to partake of the holy 
communion." 

Here we have a clear and distinct separation 
between immersion and Baptism y and those con- 



APPENDIX. 295 

versant with the subject, will readily recognize in 
Mr. Salt's description, the Baptism of a heathen, as 
performed in Egypt in the second century, by Ori- 
gen, or the other preachers. This description also 
illustrates Mr. Taylor's fac-simile No. 9, "Baptism 
outside of a Church," where the boy is naked, and 
the ordinance is administered by pouring ; and that 
plate, taken in connection with the above descrip- 
tion, shows that the present mode of Baptism among 
the Abyssiniaris, was extant among the Greeks, as 
well as the Romans, at a remote date. 

The following quotations from Mr. Taylor are 
so in point that we shall be justified in repeating 
them in this connection: 

"Monfaucon observed in the preface to his An- 
tiquite Expliquie, that we learn a thousand particu- 
lars from ancient representations, sculptures, etc., 
concerning points of classic inquiry, which are not 
mentioned by any of the old writers. Robinson in 
his History of Baptism, introduced those ancient 
representations of that Christian ordinance, which 
he conceived might illustrate the subject. For these 
speak the same language to all nations. They pre- 
sent no difficulty of construction, nor variation of 
sense in the particles or prepositions. The learned 
and the unlearned, may translate them with equal 
facility. They are vouchers for the time in which 
they were executed; and though we cannot hear 
the men of that generation viva voce, and we dare 
not put words into their lips, yet we may see their 



296 APPENDIX, 

testimony, and judge of its relevancy to the inquiry 
that engages our attention." 

In this connection it will be of service to our 
readers to give a sketch of the leading branches of 
the early or Apostolical Church. The early Church 
was divided into the Hebrew, and the Syrian, or 
Gentile branches. 

The Hebrew Christians were exceedingly tena- 
cious in regard to circumcision, and adhered to it 
in connection with Baptism, while the- Syrian Church, 
which was mainly gathered from among the Gentile 
nations, did not require circumcision. 

The primitive Hebrew Church extended through- 
out Judea, Egypt, and Abyssinia, and probably also 
eastward and southward of Judea. The Syrian 
Church extended its branches throughout Syria, 
Asia Minor, Mesopotamia, Parthia, and into India. 
The early Churches of Italy and Greece, and, in 
fact, the early European Churches generally, were 
but an extension of the Syriac Church, which had 
its origin at Antioch, under the labors of the men 
of Cyprus and Cyrene, who, when they had reached 
that city, " spake to the Grecians, preaching the 
Lord Jesus," where " a great number believed and 
turned unto the Lord." The Apostle Paul was 
called to aid in this good work, and spent a year 
at this point. A very remarkable work was the 
consequence, and a strong and powerful Church 
grew up, which subsequently extended its branches 
East, West, and North. Mr. Taylor says: 



appendix. 297 

The Egyptian Church. 

" The Egyptian Church, being of Hebrew origin, 
retains circumcision, but it Baptizes the children 
shortly after circumcision. This seems to have been 
the order observed by the Hebrew Christians gen- 
erally ; circumcision being bound to time, but not 
so, Baptism. From the question proposed by Fidus 
to Cyprian, it may be conjectured that many Chris- 
tians in Africa adhered to this order of the rites. 
The deacons carry the children to the altar, where 
they are anointed before Baptism ; and this unction, 
they say, makes them ' new spiritual men.' " 

The manner of Baptism among the Abyssinians, 
who also practice circumcision, has already been 
related in the instance of Mr. Salt's Mohammedan 
Boy. As we have stated, the Abyssinian is a branch 
of the Egyptian, which is a branch of the Hebrew 
Church. 

The Syrian Church. 

It is not easy to ascertain the genuine practices 
of the Ancient Christian Churches of Antioch. 
Wars and revolutions have destroyed their authen- 
tic documents and sculptures, but the habits of that 
Church must be gathered from the practices of those 
branches of it which remain, so far as we know them. 

The Georgians and the Iberians practice Infant 
Baptism, in the name of the Trinity. The godfather 
Baptizes the child, the priest reading the Baptismal 
words. Baptism is conferred by immersion, and at 



f 298 APPENDIX. 

about the age of two years, and the child is an- 
ointed after the plunging. They hold that this 
anointing is the principal part of the ordinance. 
The Orientals in general call this unction " the per- 
fection of Baptism." 

"Baptism is administered among the Armenians 
by immersion, and the officiating priest pronounces 
the words, I baptize thee in the name of the Father, 
and of the Son, and of the Holy Ghost, and plunges 
the child three times into the water, in memory of the 
Holy Trinity. Though our missionaries showed them 
their mistake in repeating the words at each immer- 
sion, there are many priests who still do it through 
mere ignorance. They Baptize only on Sundays, if 
the child be not in danger of death ; and the priest 
gives it always the name of the Saint of the day, 
or of him whose feast is to be for the day follow- 
ing, if there be no Saint for the day on which the 
Baptism is celebrated. The midwife carries the 
child to Church, but the godfather carries it 'home 
to the mother with the sound of drums and trum- 
pets, and other instruments of the country. The 
Baptisms which are administered on Christmas-day 
are the most magnificent, and they put off to that 
day the Baptism of those children whose state of 
health will permit it. The most famous are princi- 
pally celebrated in places where there is a large 
pond or river. For this purpose they prepare an 
altar in a boat covered with fine carpets ; thither 
the clergy repair as soon as the sun rises, accom- 



APPENDIX. 299 

panied by the parents, friends and neighbors, for 
whom they provide boats fitted and adorned in the 
same manner. Be the season ever so severe, after 
the ordinary prayers, the priest plunges the child 
three times into the water, and performs the unction. 

The Nestorians, or Chaldeans, whose Patriarch 
takes the name of the Patriarch of Babylon, are a 
numerous body of Christians, estimated at three 
hundred thousand families. They are spread through- 
out the East. They Baptize children. They use no 
holy oil in Baptism, but they use it afterwards as a 
kind of confirmation. The Jacobites, who inhabit 
the same country, and say they take their name 
from the Apostle James, practice both circumcision 
and Baptism. 

Dandini's " Voyage au Mont Liban," says : " The 
Maronites of Mount Lebanon, as to what regards 
the sacrament of Baptism, do not preserve in the 
Baptismal fonts the water which has been sanctified 
on Holy Saturday for this service ; but they sanctify 
it every time it is wanted, by reciting a series of 
long prayers. They plunge the person receiving 
Baptism, three times into this water, or throw a 
portion of it over him three times. They pronounce 
but once the necessary form of words, and they give 
a name to the person at the same time. They use 
no salt, and they anoint, not only the head, but 
also the breast, with the palms of the hands, which 
they hold open. They anoint also the shoulders 
with the front and back of the body, from head to 



300 APPENDIX. 

foot. The godfather does not hold the child over 
the font, but the priest receives the child from the 
godfather, into a large linen cloth." 

It should be observed that Dandini was a Ro- 
man priest, sent by the Pope on a special commis- 
sion to this sect of Christians. He adds : " They 
are accustomed to delay Baptism, whether from 
negligence or from some other cause, till the child 
is fifty or sixty days old." 

" The true reason, however, why the Maronites 
defer Baptism for this length of time, is because 
they consider the mother unclean during the time 
she keeps her bed; and the child would contract 
ceremonial uncleanness by remaining with the mother 
in that state, after having been ritually cleansed by 
Baptism." 

"Mr. Newell, the American Missionary, who 
visited the Syrian Christians in India in 1814, says: 
c I made particular inquiry respecting the mode of 
Baptism in the Syrian Church. I found it was af- 
fusion. In the administration of this ordinance, 
they mix cold and warm water together. When I 
asked them the reason of this, they seemed at a loss 
for an answer, and finally said it was because Christ 
was Baptized in a part of the Jordan where another 
stream met with it. 

" Respecting the subjects of Baptism, I made no 
inquiry, as I supposed it was a matter of notoriety 
that the Syrians are Pedo- Baptists. Brother Hall, 
who conversed with those same priests when he was 



APPENDIX. 301 

at Cochin, undersood that children were usually- 
Baptized at eight years old." 

Is it too much to conjecture that those distant 
countries to which Christianity penetrated, have re- 
tained the practices derived from their fore-fathers 
more punctiliously than the more perturbed nations 
of Europe and Western Asia ? They have been less 
tormented with opposing opinions, and ambition has 
had less scope for its operations among them than 
among more extensive communities and interests. 
A slight sketch of their history may assist us in 
forming a judgment of the antiquity of their rites. 

"A certain Theophilus arrived from India very 
young, among an embassy sent to Europe in the 
thirty-first year of the reign of Constantine, A. D. 
337. He returned to India in the character of a 
missionary, A. D. 356, having staid nineteen years, 
during which time his conversion and instruction in 
the Christian faith took place. His voyage was by 
the Red Sea, where he made some converts. Pro- 
ceeding to the Peninsula of India, he there found 
Churches already established. This seems to be the 
first mention of Christians on the coast of Malabar. 
Cosmos' Indicopleustes found them there A. D. 540, 
and there the Portuguese found them in the latter 
end of the fifteenth century, on their discovery of 
India. 

" This Church was of considerable standing be- 
fore the visit of Theophilus. Its liturgy was then, 
as now, Syriac. The Bishop, till within these few 



302 APPENDIX. 

years, was consecrated by the primate of Cetesiphon, 
the representative of the ancient Babylon. 

"The merchant fleets sailed in the times before 
Constantine, annually, to that coast from Egypt. 
It was by some of these that missionaries might 
easily proceed to India. This does not carry up 
the date of Christianity in that country to the days 
of the Apostles, though more than one of them, or 
their immediate disciples, are said, by good author- 
ity, to have preached the Gospel in India. I have 
met with the mention of a Bishop in India, about 
A. D. 180. They are called Christians of St. Thom- 
as." — Kerr*s Report, La Croz, JEusebius. 

The Greek Church. 

We come now to the Greek Church, whose au- 
thority in favor of immersion, is strongly pleaded 
by the Baptists, although they deny their testimony 
in respect to Infant Baptism. Surely if their tes- 
timony is authority for one practice, it is for an- 
other. It is impossible to account for the corruption 
of that Church in Baptizing children, if that practice 
is a corruption. For it would, in th^t case, be a 
departure from fundamental principle. Nor can we 
account for it, only as it was an original injunction, 
since no mistake could occur in the language used 
to describe it in the Scriptures, as this Church 
spoke the language in which the Scriptures of the 
New Testament were written, and that language is 
still the vernacular of the countrv. But a variation 



APPENDIX. 303 

of the mode is not an infraction of any fundamental 
principle, for whatever the mode and its accessories, 
so long as the subject is consecrated to the Trinity 
in the use of water, the fundamental thought of Bap- 
tism remains. 

Nothing is easier than to perceive by what pro- 
cess they varied immersion into Baptism. They 
have done no more than to take that which was 
added after the Apostolic age, from literalizing that 
which was metaphorical, and finally of taking the 
added part for the whole. It is easy, too, to see 
how a partial submersion practiced at first as a 
matter of convenience, should finally run into a total 
submersion among an ignorant people, easily cap- 
tivated with parade and show. Immersion could be 
added just as Baptizing naked, dressing in white, 
and eating milk and honey, and also the practice 
of exorcism, anointing the body, etc. 

There is always a latent superstition in ignorant 
minds, and especially in a superstitious age which 
attaches a mysterious graee to mere ceremonials, 
just as ignorant people often wear a cross on their 
bosom or suspended to their persons to keep off 
wicked spirits. 

There is scarcely an addition to the primitive 
rite of Baptism that is not supported by literalizing 
metaphorical passages of sceipture. For instance 
the introduction of oil and anointi?ig into the office 
of Baptism, is of extreme antiquity in the Church, but 
introduced since the Apostolic age, and passages of 



304 APPENDIX. 

Scripture may be quoted in its favor; for was not 
Jesus Christ anointed at his Baptism? And why- 
should not believers be anointed too, whose duty it 
is to be conformed in all things to their Head ? 

Scripture authority may also be pleaded for the 
"clean white linen cloth," used as a garment; for 
are we not commanded to "put off the old man 
with his deeds," which was done in the previous 
washing, and to put on the new man? To put on 
Jesus Christ, as signified by this white robe. An- 
ciently, also, the first food taken by the person Bap- 
tized was milk and honey; for does not the Scrip- 
ture say, Isa. vn, 15, the Messiah shall eat " but- 
ter " — the Eastern butter — " and honey, that he 
may know to refuse the evil and to choose the good?" 
Can we, then, too closely imitate actions attributed 
to Jesus Christ ? 

We thus see the consequences of adopting into 
the administration of a Christian ordinance customs 
grounded on metaphorical expressions of Scripture. 
Do they furnish valid arguments for the practice ? 
The sacrament of Baptism does not rest on such 
supports, neither is it improved by the adoption of 
Buch similitudes. 



ERRATA. 



Page 19, eleventh line from top, for the precious Faith, 
read u precious faith." 

Page 86, second line from top, for " simple," read sinful. 

Page too, third line from top, for "had been answered," 
read had not been answered. 

Page 213, in table of Greek words, for " Tego," read 
T< ngo. 

Page 227, ninth line from bottom, for " sutleo," read 
antleo, as on page 235. 

Page 281, fourth line from bottom, for " teaching sym- 
bols," read as teaching symbols. 

Page 285, fifth line from top, for " Cosmediu," read 
Cosmedin. 

Page 295, middle, for " Morfaucon," read Montfaucon, 

Page 295, next line, for " iV in Expliquie read ee — Ex- 
pliquee. 



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